ACTS 26 COMME�TARYEDITED BY GLE�� PEASE

1 Then Agrippa said to Paul, “You have

permission to speak for yourself.”

So Paul motioned with his hand and began his

defense:

BAR�ES, "Then Paul stretched forth the hand - See the notes on Act_21:40. This was the usual posture of orators or public speakers. The ancient statues are commonly made in this way, with the right hand extended. The dress of the ancients favored this. The long and loose robe, or outer garment, was fastened usually with a hook or clasp on the right shoulder, and thus left the arm at full liberty.

And answered for himself - It cannot be supposed that Paul expected that his defense would be attended with a release from confinement, for he had himself appealed to the Roman emperor, Act_25:11. His design in speaking before Agrippa was, doubtless:

(1) To vindicate his character, and obtain Agrippa’s attestation to his innocence, that thus he might allay the anger of the Jews;

(2) To obtain a correct representation of the case to the emperor, as Festus had desired this in order that Agrippa might enable him to make a fair statement of the case Act_25:26-27; and,

(3) To defend his own conversion, and the truth of Christianity, and to preach the gospel in the hearing of Agrippa and his attendants, with a hope that their minds might be impressed by the truth, and that they might be converted to God.

CLARKE, "Then Paul stretched forth the hand - This act, as we have already seen on Act_21:40, was merely to gain attention; it was no rhetorical flourish, nor designed for one. From knowing, partly by descriptions, and partly by ancient statues, how orators and others who address a concourse of people stood, we can easily conceive the attitude of St. Paul. When the right hand was stretched out, the left remained under the cloak, which being thrown off the right shoulder, to give the arm the fuller liberty, it then rested on the left: under these circumstances, the hand could be stretched out gracefully, but was confined to no one attitude, though the third and fourth fingers were generally clenched.

GILL, "Then Agrippa said unto Paul,.... After Festus had made the above speech to him, and to all present, and had introduced the affair of Paul, who now stood before them:

thou art permitted to speak for thyself; which a prisoner might not do, until he had leave; and this leave was granted by Festus the Roman governor, who was properly the judge, and not Agrippa, though the permission might be by both; and so the Arabic and Ethiopic versions read, "we have ordered", or "permitted thee", &c.

Then Paul stretched forth the hand; as orators used to do, when they were about to speak; or else to require silence; or it may be to show the freedom of his mind, and how ready he was to embrace the opportunity of pleading his own cause; being conscious to himself of his innocence, and relying on the ingenuity and integrity of his judge; and especially of the king, before whom he stood:

and answered for himself; or made an apology, or spoke in vindication of himself, in order to remove the charges brought against him.

HE�RY, "Agrippa was the most honourable person in the assembly, having the title of king bestowed upon him, though otherwise having only the power of other governors under the emperor, and, though not here superior, yet senior, to Festus; and therefore, Festus having opened the cause, Agrippa, as the mouth of the court, intimates to Paul a licence given him to speak for himself, Act_26:1. Paul was silent till he had this liberty allowed him; for those are not the most forward to speak that are best prepared to speak and speak best. This was a favour which the Jews would not allow him, or not without difficulty; but Agrippa freely gives it to him. And Paul's cause was so good that he desired no more than to have liberty to speak for himself; he needed no advocate, no Tertullus, to speak for him. Notice is taken of his gesture: He stretched forth his hand, as one that was under no consternation at all, but had perfect freedom and command of himself; it also intimates that he was in earnest, and expected their attention while he answered for himself. Observe, He did not insist upon his having appealed to Caesar as an excuse for being silent, did not say, “I will be examined no more till I come to the emperor himself;” but cheerfully embraced the opportunity of doing honour to the cause he suffered for. If we must be ready to give a reason of the hope that is in us to every man that asketh us, much more to every man in authority, 1Pe_3:15. Now in this former part of the speech,

JAMISO� 1-3,"Act_26:1-32. Paul’s defense of himself before King Agrippa, who pronounces him innocent, but concludes that the appeal to Caesar must be carried out.

This speech, though in substance the same as that from the fortress stairs of Jerusalem (Act_22:1-29), differs from it in being less directed to meet the charge of apostasy from the Jewish faith, and giving more enlarged views of his remarkable change and apostolic commission, and the divine support under which he was enabled to brave the hostility of his countrymen.

Agrippa said — Being a king he appears to have presided.

Paul stretched forth the hand — chained to a soldier (Act_26:29, and see on Act_12:6).

HAWKER 1-2, "Then Agrippa said unto Paul, Thou art permitted to speak for thyself. Then Paul stretched forth the hand, and answered for himself:[212] (2) 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:

We shall enter at once into an apprehension of Paul’s design in this defense, if we consider the frivolous and false charges, which indirectly the Jews had brought against him. A pestilent fellow, and a mover of sedition, the Orator Tertullus would have insinuated Paul was, by way of bringing him under the Governor’s displeasure, as an enemy to Caesar; but the conduct of the Apostle was too peaceable, and orderly, to suffer by such accusations. Paul, therefore, very wisely, entered not into the smallest defense of his conduct, in this department, but confined himself, to what referred to his attachment to the cause of Christ. That he had honored the temple, instead of prophaning it; was fulfilling the law, instead of breaking it; and giving the highest glory to God, instead of blaspheming God; the Apostle would fully prove, by shewing, that in preaching Christ all these things were included. Paul, therefore, enters with delight upon his defense, waves his hand, as was the custom of public speakers in those days to do, by way of calling attention, professeth himself happy in the opportunity afforded him, and begs in particular the patient indulgence of Agrippa, that he might go through the short, but interesting subject, which would explain the whole of his conduct, and fully prove his innocency.

COFFMA�, "Verse 1

The first twenty-three verses give Paul's address, outlined by Bruce thus:

1The complimentary exordium (Acts 26:2f).

2His Pharisaic heritage (Acts 26:4f).

3His former persecuting zeal (Acts 26:9f).

4His vision on Damascus road (Acts 26:12f).

5His lifelong obedience to vision (Acts 26:19f).

6His arrest (Acts 26:21).

7His teaching (Acts 26:21-23).[1]

The rest of the chapter gives Festus' interruption and the exchange between Paul

and King Agrippa (Acts 26:24-29), also the conclusion of the meeting (Acts 26:30-

32).

E�D�OTE:

[1] F. F. Bruce, The Book of Acts (Grand Rapids, Michigan: Wm. B. Eerdmans,

Publisher, 1954), p. 488.

E. PAUL'S FIFTH DEFE�SE: BEFORE KI�G HEROD AGRIPPA II A�D

BER�ICE

And Agrippa said unto Paul, Thou art permitted to speak for thyself. Then Paul

stretched forth his hand, and made his defense. (Acts 26:1)

Thou art permitted ... Ramsay thought that "In the examination Agrippa, as a king,

took precedence and conducted the proceedings,"[2] but such a view appears

incorrect. As a vassal king, Aprippa was in town to honor the all-powerful deputy of

Caesar, whose "five resident cohorts of the Imperial Army under his command"[3]

spoke eloquently of the dread authority on the Tiber. Thus, as Hervey said, "It was

by the courtesy of Festus that Agrippa thus took the chief place."[4] That this is true

appears from the fact that Agrippa, with like courtesy, does not say, "I permit thee

to speak," but gives the permission impersonally, "Thou art permitted, etc."

Paul stretched forth his hand ... This characteristic gesture of the great apostle is

frequently mentioned, and there must have been something quite unusual about it.

Did he make this with the arm that was encumbered by a chain? What dramatic

authority of this gesture so impressed Luke that he so frequently spoke of it?

Somehow, the power and nobility of that sweeping movement of the apostle's arm

comes through for all who read this after so many centuries.

[2] Sir William M. Ramsay, Pictures of the Apostolic Church (Grand Rapids,

Michigan: Baker Book House, 1959), p. 297.

[3] J. S. Howson, Life and Epistles of St. Paul (Grand Rapids, Michigan: Wm. B.

Eerdmans, Publisher, 1966), p. 618.

[4] Sir William M. Ramsay, Pictures of the Apostolic Church (Grand Rapids,

Michigan: Baker Book House, 1959), p. 310.

COKE, "Acts 26:1. Paul stretched forth the hand,— Elsner shews this to have been

esteemed at that time a very decent expression of earnestness in one who spoke in

public; though some of the most illustrious Greek orators in earlier ages, as Pericles,

Themistocles, Aristides, thought it a point of modesty to avoid it. But this was the

effect of a false taste; and it is certain, that the prince of orators, Demosthenes, often

made use of this gesture.

BE�SO� 1-3, ". Then Agrippa said unto Paul — Agrippa was the most honourable

person in the assembly, having the title of king bestowed upon him, though

otherwise not superior to Festus, as only having the power of other governors under

the emperor. But as Festus had opened the cause, and Agrippa, though not here

superior, yet, was senior to Festus, therefore, as the mouth of the court, he intimates

to Paul that liberty was given him to speak for himself. Then Paul stretched forth

the hand — Chained as it was: a decent expression of his own earnestness, and

proper to engage the attention of his hearers; answered for himself — �ot only

refuting the accusation of the Jews, but enlarging upon the faith of the gospel. I

think myself happy — I consider it as no small advantage to me and my cause; King

Agrippa — There is a peculiar force in thus addressing a person by name: Agrippa

felt this; because I shall answer for myself before thee — Though Agrippa was not

sitting as judge in this place, yet his opinion and judgment could not but have much

influence with Festus. Especially because I know thee to be expert, &c. — γνωστην

οντα σε, to be knowing, or skilled, which Festus was not; in all customs — In

practical matters; and questions — In speculative. This word Festus had used in the

absence of Paul, (Acts 25:19,) who, by the divine leading, here repeats and explains

it. Agrippa had peculiar advantages for an accurate knowledge of the Jewish

customs and questions, from his education under his father Herod, and his long

abode at Jerusalem. �othing can be imagined more suitable, or more graceful, than

this whole discourse of Paul before Agrippa, in which the seriousness of the

Christian, the boldness of the apostle, and the politeness of the gentleman and the

scholar, appear in a most beautiful contrast, or rather, a most happy union.

CO�STABLE, "Paul's speech to the dignitaries 26:1-23

Paul was not on trial here. When he had appealed to Caesar (Acts 25:11), he had

guaranteed that his next trial would be before the emperor. This was just a hearing

designed to acquaint Agrippa with Paul's case so Agrippa could give Festus help in

understanding it and communicating it to the emperor.

"This testimony of Paul is not a defense of himself. It is a declaration of the gospel

with the evident purpose of winning Agrippa and the others present to Christ. This

is a dramatic scene, and this chapter is one of the greatest pieces of literature, either

secular or inspired. ...

"There is a consummate passion filling the soul of the apostle as he speaks. I think

this is his masterpiece. His message on Mars' Hill is great, but it does not compare at

all to this message." [�ote: McGee, 4:624, 626.]

The Lord had told Paul that he would bear His name before the Gentiles and kings

(Acts 9:15). Jesus had also told His disciples that before the Tribulation enemies

would deliver them to prison and bring them before kings and governors for His

name's sake. This, He said, would lead to an opportunity for their testimony (Luke

21:12-13). This is exactly what happened to Paul, and he used this opportunity to

give his testimony, as this chapter records. [�ote: See Alister E. McGrath,

"Apologetics to the Romans," Bibliotheca Sacra 155:620 (October-December

1998):391.]

BURKITT, "Observe here, 1. The person whom the apostle makes his defence

before: Agrippa, Agrippa a king of whom he begs the favour patiently to hear him.

It is a great favour for great men so much as to hear an innocent, good man plead

for himself; Agrippa, who, by reason of his birth and breeding among the Jews, was

acquainted with the scriptures, the law, and the prophets.

Observe, 2. How the providence of God wonderfully procures St. Paul a liberty to

speak for himself: hereby he had an opportunity at once to make known his case,

and to publish the gospel.

But note farther, That as the providence of God procured him liberty, so the good

Spirit of God gave him ability to speak efficaciously and effectually, with such

evidence and demonstration, that he not only took the ears but captivated the

consciences of the whole court, and almost persuaded the king himself to turn

Christian.

BARCLAY 1-11, "One of the extraordinary things about the great characters in the

�ew Testament story is that they were never afraid to confess what once they had

been. Here in the presence of the king, Paul frankly confesses that there was a day

when he had tried to blast the Christians out of existence.

There was a famous evangelist called Brownlow �orth. In his early days he had

lived a life that was anything but Christian. Once, just before he was to enter the

pulpit in a church in Aberdeen, he received a letter. This letter informed him that its

writer had evidence of some disgraceful thing which Brownlow �orth had done

before he became a Christian; and it went on to say that the writer proposed to

interrupt the service and to tell the whole congregation of that sin if he preached.

Brownlow �orth took the letter into the pulpit; he read it to the congregation; he

told of the thing that once he had done; and then he told them that Christ had

changed him and that Christ could do the same for them. He used the very evidence

of his shame to turn it to the glory of Christ.

Denney used to say that the great function of Christianity was in the last analysis to

make bad men good. The great Christians have never been afraid to point to

themselves as living examples of the power of Christ. It is true that a man can never

change himself; but it is also gloriously true that what he cannot do, Jesus Christ

can do for him.

In this passage Paul insists that the centre of his whole message is the resurrection.

His witness is not of someone who has lived and died but of One who is gloriously

present and alive for evermore. For Paul every day is Easter Day.

PETT, "At this point Agrippa turned to Paul and gave him permission to put

forward his defence against the charge that had not been made against him, and the

accusations of the Jews.

We should pause and consider here the position in which Paul now found himself.

Every notable person in Caesarea, both Jew and Gentile, was gathered there,

together with King Agrippa II and the Roman procurator. We may ask how else

could Paul have ever been able to face such a remarkable audience? Men whom the

church would never ordinarily be able to reach were all gathered with instructions

to listen carefully to the words of Paul. And it was not a trial. Everything was

relaxed. What an opportunity it presented. God alone is aware of what fruit

eventually came out of that hearing. For every now and again we learn of powerful

men who had responded to Christ and become His own. And as he stood there Paul

remembered the words of the Lord, ‘You shall be brought before kings and rulers

for My sake’ (Luke 21:12) and ‘the Holy Spirit will teach you in the same hour what

you ought to say’ (Luke 12:12).

Paul’s Presentation of His Defence and of the Good �ews.

This is the final brick in Luke’s presentation of the hope of the resurrection

presented through the words of Paul. �ot only does he give these speeches in order

to demonstrate that Paul is innocent, but as evidence of the resurrection from one

who saw Jesus alive and had spoken to Him. The first half of Acts bore constant

witness to the resurrection by the Apostles. This last half bears constant witness to it

through the words of Paul (Acts 13:30; Acts 13:34-37; Acts 17:18; Acts 17:31; Acts

22:7-10; Acts 22:14; Acts 23:6; Acts 24:15; Acts 26:6-8; Acts 26:14-18).

The threefold repetition of Paul’s experience with the risen Christ on the way to

Damascus, of which this is the third (compare Acts 9:1-18; Acts 22:6-16), reveals

how important an evidence Luke saw this whole incident to be. It was further

confirmation of the resurrection as originally described and evidenced, was itself

evidence of the glory of Jesus Christ in His risen state, and in a sense spoke of what

every Christians experience should be. It was also confirmation of Jesus Christ’s

intended activity through His own, and of His worldwide purpose. His message was

equally intended for the Gentiles. The threefoldness stressed completeness and

would therefore draw special attention to the incident so that thoughts would be

concentrated on it. And the later hearing audiences in the church, would, as Acts

was read through, be impressed, on the second description of it, by how important it

apparently was, and totally grasped by it on the third.

BIBLICAL ILLUSTRATOR 1-32, "Then Agrippa said unto Paul, Thou art permitted to speak for thyself.

Paul before Agrippa

Here is all that Christianity ever asked for: an opportunity to speak for itself; and its answer is the one which must always be returned: “I beseech thee to hear me patiently.” Christianity always appears in person, its witnesses are always at hand, the court is never disappointed, the judge has never to wait. But Christianity must be heard patiently. Only the candid hearer can listen well. If we have put into our ears prejudices and foregone conclusions, the music of Christianity cannot make its way. We should allow the Word free course through the mind, and, when it has completed its deliverance, then we may make reply, and then should be willing to return the courtesy and to hear what reply can be made. Here is the only answer which is universally available. As Christian Churches and preachers, we ought to take our stand just here, and when Paul is done, we should say, one and all, “That is our answer.” Here is—

I. Personal testimony. Paul talks about nobody else but himself. If we have nothing to say out of our own consciousness we cannot preach. But we are afraid to speak about ourselves; and, in truth, I am not surprised at the fear. We allege, however, that our experience is something between ourselves and God. Paul never thought so; he was not so humble as we are; we rebuke him, we shame him.

II. Personal conversion. Are you ashamed of that old word? Men used to be converted; now they change their opinion and their standpoint and their attitude. Mountebanks!

See where he began—“which knew me from the beginning.” That was the starting point; what was the end? “I determined not to know anything among you, save Jesus Christ, and Him crucified.” That is what we mean by conversion. Paul was not a profligate to be touched by emotions. His was not a vacant mind, ready for any new impression. He was not a fanatic, fond of exciting adventures. Here is a conversion based upon a distinct history. Ours is not so romantic, but is quite as real. The incidents were individual and local, but all the significance is universal. Christianity meets men on wrong courses. Saul was on his way to Damascus, intent upon doing a wrong thing. Are we not also on the wrong road with a wrong purpose, armed by the power of a wrong authority? Christianity fights with the weapon of light: “I saw in the way a light item heaven.” I have seen that light; this is my own experience. I see it now! I see the hideous iniquity, the shameful ingratitude, the infinite love, the sacrificial blood. That is conversion. Christianity is the religion of mental illumination and liberation.

III. A new mission. “Rise, and stand upon thy feet,” etc. Christianity does not perform in the mind the miracle of eviction without furnishing the mind with thoughts, convictions, and sublimities of its own. The reason why so many people have turned away from Christ is, that, though they have seen the light, they have not discharged the ministry. We must keep up visions by services; we must maintain theology by beneficence. Instead of sitting down and analysing feelings and impressions, in order to find out whether we are really Christians or not, we should go out and call the blind and the halt and the friendless to a daily feast, and in that act we should see how truly we are accepted of God. If Paul had retired as a gentleman of leisure he might have forgotten the vision, or have contracted it into an anecdote; but he made it the starting point of a new life; and in war, suffering, and agony, he got the confirmation of his best impressions. A working Church is a faithful Church; an honest, earnest, self-sacrificing Church is always orthodox.

IV. Divine inspiration. “Having therefore obtained help of God, I continue” Conversion is followed by confirmation. Paul did not eat bread once for all: he sat daily at the table of the Lord; he obtained help of God. He needed it all; every night he needed the Father, the Son, and the Holy Ghost to sustain him after the wearing fray. Ministers, that is how we must live; we must obtain help from heaven; then we shall be able to say, “Though the outward man perish, yet the inward man is renewed day by day.” (J. Parker, D. D.)

Paul before Agrippa

I. This interview took place under circumstances of unusual magnificence (Act_25:23). All the majesty and splendour of the Roman provincial government were collected on the occasion. On the other hand, the apostle was a prisoner, and certainly the very last man with whom any then present would have wished to change places. But now who is there that would not rather have been Paul, than either Agrippa, or Festus, or any of their train?

II. When the apostle has leave given him to speak, purely in self-defence, he conducts that defence so as to expound “the truth as it is in Jesus.” This was the case with all the primitive disciples. They taught in synagogues and in the markets, if men would let them; but, if they dragged them before magistrates, they turned the courts of law into preaching places, and instead of pleading for themselves, pleaded for their Master.

III. The energy and zeal that distinguished his address. This was so eminent that the governor broke in upon him with a rude and unceremonious interruption (Act_26:24).

IV. The dignity, wisdom, and energy of Paul’s reply, which of itself is not only a complete refutation of the charge of madness, but a full vindication of religion in that respect, both as to its doctrine and its spirit. It is not easy for a man who is noisily interrupted to retain his self-possession, much less to take advantage of it, so as to increase the power and impressiveness of their discourse.

V. His appeal to Agrippa (Act_26:26-27). Every competent judge of eloquence will admit that this is one of the finest apostrophes that ever proceeded from the lips of man. It takes advantage of the common opinion of the Roman people, that the best defence that an accused person could make was to appeal to the knowledge and conscience of his judge. How much more of this sort the apostle might have uttered, it is impossible to say; but Agrippa had already heard more than enough. He interrupted the apostle, and then left him abruptly. Little as Agrippa thought it, that day was for him one of those critical seasons which occur to some men but once, to others often, on which hinges the dreadful alternative, whether a man shall be saved or lost.

VI. Three degrees of condition in relation to Christianity. Here is—

1. The Christian altogether.

2. The man who is a Christian almost.

3. The man who is a Christian not at all. (D. Katterns.)

Paul before Agrippa

Here we have—

I. The secret of Paul’s success. “I think myself happy.” You do not hear any man until he is happy. Speaking under constraint, he cannot do justice to himself, nor to any great theme. Paul is happy: we shall therefore get his power at its very best. Conditions have much to do with speech and with hearing. Paul seems to have liked a Roman hearing. There was something in the grandeur of the circumstances that touched him and brought him up to his very best (Act_24:10). Hearers make speakers: the pew makes the pulpit.

II. His method of using opportunities for speaking. Paul is permitted to speak for himself; what does he do? He unfolds the gospel. “But he was not asked to preach.” But Paul cannot open his mouth without preaching; we expected that he would have defended himself according to Roman law. Paul makes no reference to Roman law. Paul always took the broad and vast view of things, and looking upon all life from the highest elevation, he saw it in its right proportion and colour and measure. Consider the opportunity and then consider the use made of it. Paul is all the while speaking about himself, and yet all the while he is preaching such a sermon as even he never preached before; he is rebuilding all the Christian argument and re-uttering in new tones and with new stretches of allusion and meaning the whole gospel of salvation. This should be a lesson to all men. We may speak about ourselves and yet hide ourselves in the glory of Another.

III. His peculiar, but ever-available way of illustrating religious mysteries. By relating personal miracles. Observe what a wonderful connection there is between the Act_26:8; Act_9:1-43. Suddenly Paul breaks out with the inquiry, “Why should it be thought a thing incredible with you, that God should raise the dead?” Then as suddenly be reverts to his own case: “I verily thought with myself” Observe the word “thought” in both

verses. Paraphrased, the case might stand thus: “I know it is a marvellous thing that God should raise the dead, but I was dead in trespasses and in sins, and God raised me; if, therefore, he has raised me, I can see how the same God could work the same miracle on another ground and under other circumstances.” God asks us to look within, that we may find the key to His kingdom. There is not a miracle in all the Bible that has not been wrought, in some form of counterpart or type, in our own life. You can steal my Christianity if it is only a theory; you cannot break through nor steal if it is hidden in my heart as a personal and actual experience.

IV. His method of testing heavenly visions (Act_26:19). By obeying them. Paul sets forth a very wonderful doctrine, namely, that he was not driven against his will to certain conclusions. Even here he asserts the freedom of the will—the attribute that makes a man. “I was not disobedient.” I am content to have all theology tested by this one process. You say you believe in God; what use have you made of Him? Take the Sermon upon the Mount: the way to test it is to obey it. Prove prayer by praying; prove the inspiration of the Scriptures by being inspired by their speech.

V. His way of proving his sanity: by being what the world calls mad. Festus did not know the meaning of the word inspiration—a word as much higher than information as the heaven is high above the earth. Festus, therefore, thought Paul was mad. So he was from the point of view occupied by Festus. Christianity is madness if materialism is true. It is one of two things with us: we are either right, or we are—not merely wrong—mad. (J. Parker, D. D.)

Paul’s defence before Agrippa

He asserts—

I. That the thing for which they accused him was the great relief of the Jewish nation (Act_26:6-8).

1. The Messiah in whom he believed was the grand “hope” of the Jewish people. It was a hope—

(1) Founded on a Divine promise. The Old Testament was full of this promise (Gen_3:15; Gen_22:18; Gen_49:10; Deu_18:15; 2Sa_7:12; Psa_133:11; Isa_4:11; Isa_7:14; Isa_9:6-7; Jer_23:15; Jer_33:14-16; Eze_34:23; Dan_9:24; Mic_7:14; Zec_13:1-7; Mal_3:1).

(2) Mightily influential.

(a) In its extent: “Our twelve tribes”—the whole Jewish people.

(b) In its intensity: “Instantly serving God day and night.” Even to this day the hope of the Messiah burns in the heart of the Jewish people. The disappointments of ages have not quenched it.

2. The resurrection of Jesus demonstrated that He was this Messiah (Act_26:8). They would not accept the fact of Christ’s resurrection, though they could not deny it. The language implies that it was to the last degree absurd for them to consider the thing “incredible.”

II. That the cause he now espoused he once hated as much as they did. He understood their prejudices, for they were once his own (Act_26:9-11).

1. As a well-known Pharisee, he conscientiously set himself in opposition to Jesus of

Nazareth. Conscientiousness is not virtue.

2. He manifested his opposition by the most violent persecution of Christ’s disciples.

III. That the change effected in him, and the commission he received, were manifestly Divine.

1. The change (Act_26:12-15).

2. The commission (Act_26:16-18). (D. Thomas, D. D.)

Patti’s defence before Agrippa

Discloses—

I. Interesting features in Paul’s character.

1. His marked courtesy (Act_26:2-3). True courtesy is—

(1) A combination of some of the best elements of human nature.

(a) A just recognition of the respect due to others.

(b) A proof that our reliance is upon the merit of our cause, and not upon brute force.

(2) An essential demand of Christianity upon all its disciples. Because—

(a) The grand law of Christianity is this: Do unto others as you would have others do unto you.

(b) Because Christianity demands of its disciples conformity to the example of the Lord.

(c) Because discourtesy is a violation of every instinct of a holy and meekly life.

2. Paul’s candour (Act_26:4-6). Candour—

(1) Is

(a) frankness,

(b) clearness,

(c) conscientiousness,

(d) honesty.

(2) Implies in respect to one’s life.

(a) Openness to inspection.

(b) Readiness to confess and abandon any evil.

(c) Desire to deal fairly with all.

(3) Is essential to a true Christian life.

(a) Because that to have a conscience void of offence before God and man is essential.

(b) Because concealment of facts, when necessary to be known, is

inconsistent with the profession of a disciple of Christ.

3. Paul’s courage (Act_26:6).

(1) Courage is based on the conviction that we are right.

(2) Courage is an essential power to prosecute a godly life.

(3) True Christian courage is the product of the Holy Spirit—“Ye shall receive power after that the Holy Ghost is come upon you.”

II. Instructive facts of Paul’s life (Act_26:8-19).

1. The fact that the apostle had once been a bold and cruel opposer of Christ and of Christianity (Act_26:9-11).

(1) His opposition was terribly cruel.

(a) “Many of the saints did I shut up in prison.”

(b) “When they were put to death I gave my voice against them.”

(c) “I punished them oft in every synagogue, and compelled them to blaspheme.”

(2) His antagonism assumed the form of a real frenzy of hate.

(a) “And being exceedingly mad against them.

(b) I persecuted them even unto strange cities.”

(c) This confession of hate on the part of such a man as Paul afterward became, is almost incredible; but shows the terrible power that sin in any form has over anyone who yields to its regnant sway.

2. The great fact which led to the conversion of the great apostle (Act_26:12-19).

(1) He saw a supernal light (Act_26:13).

(a) The well-known shekinah brightness of paradise, the Red Sea deliverance, the tabernacle mercy seat, and the Transfiguration of Jesus, is here suggested.

(2) He heard a supernatural voice (Act_26:14). As the dazzling splendour of the light blinded his natural vision, so the commanding voice from heaven silenced the voices of prejudice and passion which he had so fanatically obeyed.

(3) To him appeared the Lord Jesus, which completely subdued his proud spirit, awakened his conscience to his daring sin, and wrought in him the most genuine penitence.

3. The practical disposition of the true convert (Act_26:20).

(1) Prompt and implicit obedience to Christ’s commands.

(2) Entire consecration to Christ, in a life of practical usefulness in promoting the truth of Christianity at whatever cost.

Conclusion:

1. The conversion of Saul is a demonstration of the Divine powers of Christianity, and of the resurrection of Christ.

2. The resurrection of Christ demonstrates the grand realities which constitute the

basilar facts of Christianity:

(1) The atonement of Christ.

(2) The ascension of Christ.

(3) The intercession of Christ.

(4) The ultimate triumph of Christ over every foe.

(5) The prophecy of the full-orbed glory that awaits this world of which all inspired men have foretold. Let us say, “Come, Lord Jesus, come quickly.” (D. C. Hughes.)

Paul’s defence before Agrippa

Note—

I. What Agrippa knew (Act_26:3)—the questions concerning which Paul was accused. The first requisite in a judge is knowledge, without this sincerity, impartiality, etc., are wasted. It is not too much to demand, therefore, that those who sit in judgment on Christianity should first of all be sure of their facts. But how often is this requisite ignored.

II. What the Jews knew. Paul’s consistency (Act_26:4-5). It was a bold thing to draw upon the knowledge of his adversaries. But Paul was confident that from all they knew of him they could prefer no true charge against him. Our manner of life has been known for long by many—neighbours, friends, relatives. How many of us could make this bold appeal?

III. What Paul knew.

1. That he had met with Jesus.

2. That he was turned from darkness to light, from Pharisaism to Christianity.

3. That he received a worldwide mission.

4. That he was obedient to the heavenly call: These were not fancies, dreams, but facts of consciousness. The Christian argument is based upon experience. Other evidences stand in the second rank.

IV. What Festus thought he knew—that Paul was mad. Which was simply a confession of ignorance. He could have satisfied himself about what Paul stated, but did not care to trouble himself about “such manner of questions,” consequently their strangeness to him suggested insanity on the part of the man who knew them true. A common trick today.

V. What Agrippa might have known—what it was to be a Christian; but like many others refused to embrace the opportunity.

VI. What all were obliged to know (Act_26:31). What a testimony after these repeated investigations. (J. W. Burn.)

Paul’s sermon before Agrippa

I. The pulpit. Paul had stood in the Areopagus, in the Temple, in synagogues, but never

in circumstances apparently more unfavourable than those here. A prisoner, his arm chained to that of a Roman soldier, he yet makes that prisoner’s bar a pulpit from which with unrivalled energy he proclaims Christ as the Saviour of men. Nay, the very clanking of the chain becomes eloquent as he said, “Except these bonds.” So around us everywhere are God’s imprisoned preachers—men and women upon the arm of whose efficiency are the chains of poverty, physical weakness, etc., and yet who preach from the couch of the invalid, the bare garret and the lonely hovel, sermons which carry with them the eloquence of lives that are “as sorrowful, yet always rejoicing,” etc. Their example teaches us that there are no circumstances so unpropitious that a loving consecration may not find in them opportunity for witness bearing for Christ.

II. The audience. A vast concourse of Jews, Romans, and barbarians, patricians and plebeians, citizens and soldiers. But in a more special sense it consisted of but a single soul. Paul’s words are addressed particularly to Agrippa, one of Paul’s “own kindred after the flesh,” whose conversion would set in motion influences for good the measure of which it would be impossible to foretell. There is many a patient, prayerful teacher who, as he looks Sabbath after Sabbath into the face of the one or two boys who come regularly to his class, grows disheartened at the smallness of the audience; but let him remember Paul’s interest in Agrippa, and bear in mind the fact that one of those boys may be some chosen instrument through whom he will bring thousands into the kingdom. A single lever sets in motion whole acres of machinery, and so a single soul, inspired through your agency, may become a factor in the world’s conversion.

III. The sermon.

1. Its method.

(1) Directness.

(2) Gentleness.

(3) Fervour.

(4) Masterly skill. By a system of gradual approaches the citadel of Agrippa’s heart is besieged.

2. Its matter.

(1) The whole sermon centres in Christ.

(2) Prominence is given to Christ’s death and resurrection.

(3) These great verities are presented, not simply as historical facts, but as inwoven with his own religious experience.

(4) Paul’s estimate of its power: “To open their eyes, and to turn,” etc. Here we have an admirable summary of the whole practical work of redemption.

IV. Its results. The visible results were not of a character to afford much encouragement. Agrippa was the only one who gave any evidence of conviction, and his convictions only led him to say, “Almost thou persuadest me.” Yet who can tell what harvest may have afterward come from the seed sown that day apparently in most unfriendly soil? Let the faithful worker for Christ take courage. (T. D. Witherspoon, D. D.)

Paul’s stretched-out arm

I. A warning signal for all the great of the earth: Attend to the things which belong to

your peace (verse 3).

II. A way mark for all the erring: Jesus receiveth sinners (verse 9-18).

III. A banner for all the preachers of the gospel: Endure hardship as good soldiers of Jesus Christ (verses 21:27).

IV. A rope of hope for all the lost: Be ye reconciled unto God (verse 29). (K. Gerok.)

After the most straitest sect of our religion, I lived a Pharisee.

That many rest upon a strict way of religion, which yet cometh not up to, but often is besides, the appointment of the Word

The text is part of that narrative which relates to St. Paul’s past conversation, wherein he described himself from the religious condition he then was in, and that, first, more generally, then more particularly. Generally: He was after the most strict way of religion. The original for religion, Plutarch tells us, cometh from the Thracians, eminently taken notice of for their devotion: and it is used sometimes in a good sense, sometimes in a bad sense, as it degenerateth into superstition. The original for sect is heresy, and so the several sects among philosophers were called heresies. It is the opinion of some that this word is always taken in an ill sense in the Scripture; but this place, with two or three more in the Acts, seems to imply the use of it in a middle or indifferent sense, any particular way that a man shall choose different from the road, although in the Epistles it is used in an ill sense. Therefore Tertullian calls it Sects Christianorum, the sect of the Christians. Now, this way Paul walked in is aggravated in the superlative sense; and so Josephus speaks of the Pharisees as those that were most accurate in the observance of instituted and traditional obedience: more particularly his way is described by its denomination, a Pharisee. Now, the Pharisees were called either, as some say, from a word to open and explain, because they expounded the Scripture, or from a word to separate and segregate. Therefore, to be a Pharisee was to be a scrupulous, anxious man, who did subtly examine all things. Hence they were so strict that they would not sleep upon any easy thing, lest they should have any vain or indecent thoughts so much as in their very dreams; and because of this strictness it was that they were so admired among the people. From the text we may observe that an extraordinary strict way taken up in religion is thought a sure and a good foundation by many for their eternal happiness. To discover this false sign several things are considerable, as—

1. The way to heaven is a strict and exact way, and all our duties are to be done with a curious circumspection. Our prayers are to be exact prayers, our obedience exact obedience. The Scripture makes it an exact course, and therefore my dissolute, careless, negligent walking can no more claim a title to heaven than darkness to light. Attend to this, you whose lives are as most of the world are, proud as they, profane as they, contemning of religion as they.

2. Now, that godliness must be strictness appeareth partly from the nature of grace, which is contrary to our affections, and so doth with prevailing power subdue them to the grief of the unregenerate part. Hence the Scripture calls it mortifying and crucifying the old man, which implieth the pain and agony our corrupt part is exercised with by grace.

3. Again, godliness must needs be exact—

(1) Because our duties are so bounded and circumstantiated in their principles,

manner, and ends, that to do any good action is always to hit the mark, as to sin is to miss the scope and white. There is so much required in the cause, in the manner, in the motive, that we may cry out for every particular duty, which Paul did for one main one, “Who is sufficient for these things?” so that negligence, formality, and lukewarmness can no more consist with godliness that is of a strict and exact nature than hell with heaven.

(2) Therefore, in the second place, it argueth a tongue and a heart set on fire from hell to reproach and cry out against strictness in the way to heaven. Oh consider either God’s Word is wrong or thou art out of the way: thou art not yet such an atheist to assert the former, be therefore so far ingenious to acknowledge the latter.

(3) From hence it followeth that the number of those who are truly godly are very few. They are but a little flock; and they are but few, not only comparatively to the whole world, but in respect of titular and nominal Christians, who have the name and own the profession of Christ, but deny the power thereof.

4. As the way to heaven is a most strict and accurate way, so the Word of God doth only declare and reveal what that exactness is. So that as in matters to be believed there is no doctrine can be urged as necessary which is not contained in that writing, so in matters to be practised there is no degree or high strain of holiness that is a duty which is not also commanded in God’s Word: those two commands, one negatively, “Thou shalt not lust,” the other affirmatively, “Thou shalt love the Lord thy God with all thy heart, and soul, and strength,” do command for matter and manner all that possibly can be done by man, and therefore can never be fulfilled in this life, because of those innate and adherent corruptions in us.

5. Hence all strictness introduced that is not according to Scripture, how specious and glorious soever it may seem to be, yet it affords no true solid comfort to those that are employed therein.

(1) When the Scriptures or Word of God is accounted too low a thing to guide us, and therefore they expect a higher and more extraordinary teaching by the Spirit of God, and that for other matter than is contained therein.

(2) A second extraordinary strict way in which men support themselves is the undergoing voluntary penalties or bodily chastisements for sins past, or setting upon external austere discipline to prevent sin to come. The apostle describeth such (Col_2:21-23).

(3) An extraordinary strictness which maketh men confident is a voluntary abdication and actual dispossessing ourselves of all outward comforts, and applying ourselves only to religious exercises. How did this mistake seduce thousands of devout souls who were zealous for God, but wanted knowledge? Hence came those monasteries, renouncing of riches, wealth, and whatsoever comfort was in this life; as if those places, “Unless a man forsake all and deny himself, taking up the cross and follow Me,” etc., did command an actual abdication of all, and not rather an habitual preparation of heart to leave them all when God shall call for them.

(4) Men may judge their spiritual conditions the better because of an extraordinary strictness in Church discipline and Church dispensations when yet there is no ground at all for it. That there may be overmuch rigour in discipline appeareth plainly in 2Co_2:7, where the apostle blameth them, “That they did

not receive into favour that incestuous person who had truly repented.” And the apostle doth in part suppose it is part of Satan’s subtle devices, when he cannot destroy a Church by profaneness and dissoluteness, to overthrow it by too much severity.

Use 1. Is there indeed a true Scripture strictness, without which heaven cannot be obtained? Then see what a gulf there is between heaven and you who live in all looseness, negligence, and careless contempt of what is good. The fire of God’s wrath will be heated seven times hotter for such opposers as thou art.

Use 2. Of admonition to examine and judge wisely of all strictness commanded to thee, for the devil may seduce thee in thy zeal, as well as in thy profaneness; and do not persuade thyself of grace, because of a more strict opinion or Church practice thou conceivest thyself to be in, for this is not the Scripture strictness in which the essence of godliness consists, for that lieth in the inward circumcision of the heart, in the powerful mortification of the affections, in walking humbly, in living by faith and heavenly-mindedness. (A. Burgess.)

2 “King Agrippa, I consider myself fortunate to

stand before you today as I make my defense

against all the accusations of the Jews,

BAR�ES, "I think myself happy - I esteem it a favor and a privilege to be permitted to make my defense before one acquainted with Jewish customs and opinions. His defense, on former occasions, had been before Roman magistrates, who had little acquaintance with the opinions and customs of the Jews; who were not disposed to listen to the discussion of the points of difference between him and them, and who looked upon all their controversies with contempt. See Act_24:25. They were, therefore, little qualified to decide a question which was closely connected with the Jewish customs and doctrines; and Paul now rejoiced to know that he was before one who, from his acquaintance with the Jewish customs and belief, would be able to appreciate his arguments. Paul was not now on his trial, but he was to defend himself, or state his cause, so that Agrippa might be able to aid Festus in transmitting a true account of the case to the Roman emperor. It was his interest and duty, therefore, to defend himself as well as possible, and to put him in possession of all the facts in the case. His defense is, consequently, made up chiefly of a most eloquent statement of the facts just as they had occurred.

I shall answer - I shall be permitted to make a statement, or to defend myself.

Touching ... - Respecting.

Whereof I am accused of the Jews - By the Jews. The matters of the accusation were his being a mover of sedition, a ringleader of the Christians, and a profaner of the temple, Act_24:5-6.

CLARKE, "I think myself happy - As if he had said, This is a peculiarly fortunate circumstance in my favor, that I am called to make my defense before a judge so intelligent, and so well acquainted with the laws and customs of our country. It may be necessary just to observe that this Agrippa was king of Trachonitis, a region which lay on the north of Palestine, on the east side of Jordan, and south of Damascus. For his possessions, see on Act_25:13 (note).

GILL, "I think myself happy, King Agrippa,.... This was an handsome and artificial way of introducing his defense, and of gaining the affection and attention of the king, and yet was not a mere compliment; for it had been his unhappiness hitherto, that his case was not understood; neither Lysias the chief captain, nor the governors Felix and Festus, knew anything of the rites and customs of the Jews, and could not tell what to make of the questions of their law, of which Paul was accused: but it was otherwise with Agrippa, he was master of them, and this the apostle looked upon as a circumstance in his own favour:

because I shall answer for myself this day before thee; not before him as a judge, for Festus was judge, but in his presence; and he being versed in things of this kind, was capable of informing, counselling, directing, and assisting the judge, in what was proper to be done; wherefore it was an advantage to the apostle to plead his own cause, and vindicate himself before such a person from the charges exhibited against him:

touching all the things whereof I am accused of the Jews; such as violation of the law, profanation of the temple, contempt of the people of the Jews and their customs, and of blasphemy, and sedition; all which he was able to clear himself from, and doubted not but he should do it to the entire satisfaction of the king.

HE�RY, "I. Paul addressed himself with a very particular respect to Agrippa, Act_26:2, Act_26:3. He answered cheerfully before Felix, because he knew he had been many years a judge to that nation, Act_24:10. But his opinion of Agrippa goes further. Observe, 1. Being accused of the Jews, and having many base things laid to his charge, he is glad he has an opportunity of clearing himself; so far is he from imagining that his being an apostle exempted him from the jurisdiction of the civil powers. Magistracy is an ordinance of God, which we have all benefit by, and therefore must all be subject to. 2. Since he is forced to answer for himself, he is glad it is before king Agrippa, who, being himself a proselyte to the Jewish religion, understood all matters relating to it better than the other Roman governors did: I know thee to be expert in all customs and questions which are among the Jews. It seems, Agrippa was a scholar, and had been particularly conversant in the Jewish learning, was expert in the customs of the Jewish religion, and knew the nature of them, and that they were not designed to be either universal or perpetual. He was expert also in the questions that arose upon those customs, in determining which the Jews themselves were not all of a mind. Agrippa was well versed in the scriptures of the Old Testament, and therefore could make a better judgment upon the controversy between him and the Jews concerning Jesus being the Messiah than another could. It is an encouragement to a preacher to have those to speak to that are intelligent, and can discern things that differ. When Paul says, Judge you what I say, yet he speaks as to wise men, 1Co_10:15. 3. He therefore begs that he would

hear him patiently, makrothumōs - with long suffering. Paul designs a long discourse,

and begs that Agrippa will hear him out, and not be weary; he designs a plain discourse, and begs that he will hear him with mildness, and not be angry. Paul had some reason to fear that as Agrippa, being a Jew, was well versed in the Jewish customs, and therefore the more competent judge of his cause, so he was soured in some measure with the Jewish leaven, and therefore prejudiced against Paul as the apostle of the Gentiles; he therefore says this to sweeten him: I beseech thee, hear me patiently. Surely the least we can expect, when we preach the faith of Christ, is to be heard patiently.

CALVI�, "2.We have declared to what end Paul was brought before that assembly,

to wit, that Festus might write unto Caesar as he should be counseled by Agrippa

and the rest. Therefore, he doth not use any plain or usual form of defense, but doth

rather apply his speech unto doctrine. Luke useth indeed a word of excusing; yet

such a one as is nothing inconvenient whensoever there is any account given of

doctrine. Furthermore, because Paul knew well that Festus did set light by all that

which should be taken out of the law and prophets, he turneth himself unto the

king, who he hoped would be more attentive, seeing he was no stranger to the

Jewish religion. And because he had hitherto spoken to deaf men, he rejoiceth now

that he hath gotten a man who, for his skill and experience, can judge aright. But as

he commendeth the skill and knowledge which is in Agrippa, because he is a lawful

judge in those matters whereof he is to speak, so he desireth him on the other side to

hear him patiently; for otherwise contempt and loathsomeness should have been less

excusable in him. He calleth those points of doctrine, which were handled among the

scribes, questions, who were wont to discuss religion more subtilely. By the word

customs, he meaneth those rites which were common to the whole nation. Therefore,

the sum is this, that king Agrippa was not ignorant either in doctrine, either in the

ceremonies of the law. That which he bringeth in or concludeth, − (608) wherefore I

pray thee hear me patiently, (as I said even now) doth signify that the more expert a

man is in the Scripture, the more attentive must he be when the question is about

religion. For that which we understand doth not trouble us so much. And it is meet

that we be so careful for the worship of God, that it do not grieve us to hear those

things which belong to the defining thereof, and chiefly when we have learned the

principle, − (609) so that we may readily judge, if we list to take heed. −

“ Illatio ista,” the inference.

“ �e praasertim ubi jam principiis imbuti sumus,” and especially when we have

already been imbued with the principles.

COFFMA�,"I think myself happy ... The privilege of addressing a king and the

governor was one that Paul appreciated; and, since he had already been cleared of

all charges of sinning against Caesar, he could confine himself strictly to things

pertaining to the gospel, which things alone were the cause of the hatred he had

encountered.

Accused by the Jews ... "The Jews" would have the meaning of "the whole nation of

the Jews," and that is neither what Paul said nor meant. Alexander Campbell

translated this expression simply as "Jews," both here and in Acts 26:7, as having in

both passages the meaning of "certain Jews."[5]

E�D�OTE:

[5] Alexander Campbell, Acts of Apostles (Austin, Texas: Firm Foundation

Publishing House), pp. 169-170.

ELLICOTT, "(2) I think myself happy, king Agrippa.—We note the characteristic

union of frankness and courtesy. He will not flatter a prince whose character, he

must have known, did not deserve praise, but he recognises that it was well for him

that he stood before one who was not ignorant of the relations of Sadducees and

Pharisees on the great question of the Resurrection, and of the expectations which

both parties alike cherished as to the coming of a Messiah, and the belief, which

some at least of the latter cherished (Acts 15:5; Acts 21:20), that their hopes had

been fulfilled in Christ.

Because I shall answer.—Strictly, because I am about to make my defence, or

apologia.

PETT, "“I think myself happy, king Agrippa, that I am to make my defence before

you this day touching all the things of which I am accused by the Jews, especially

because you are expert in all customs and questions which are among the Jews.

Wherefore I beseech you to hear me patiently.”

Paul begins tactfully and carefully. Yet he states nothing that was not the opinion of

all present, for Agrippa had the reputation of being such an expert. He therefore

simply acknowledged what all present recognised. �o doubt, however, it made the

king more friendly disposed towards him. Then, in true oratorical style, he asked

for a patient hearing. Paul was not inexperienced in such matters. The hope that he

might be overawed by those gathered was not realised. He was far too experienced

in awkward situations for that.

The speech begins and ends in a very similar way to his previous testimony before

the Jews. This should not surprise us as its purpose is the same. Having said that,

however it is different in stress, for in each case when giving his testimony Paul very

much has a mind for his audience, and selects from the facts accordingly. Yet in

both he begins by laying down the foundations of his Jewishness and ends by

proclaiming that he was sent to the Gentiles. We may analyse the speech as follows:

a He commences by declaring himself a good and righteous living Jew (Acts 26:4-5).

b He then asserts the Jewish hope of the resurrection from the dead (Acts 26:6-8).

c He describes the way that as a Jew and Pharisee he had persecuted the church

with the very connivance of the leaders who are now condemning him, ensuring that

Christians were put to death (Acts 26:9-11).

d He describes how on his way to Damascus the bright light above the brightness of

the sun had shone from heaven and how the voice had spoken from heaven and

asked him why he was persecuting the speaker.

e He had then asked, ‘Who are you Lord?’ and was told, ‘I am Jesus Whom you are

persecuting’ (Acts 26:15).

f At this stage he was given the Lord’s commission for his future, that he was to be a

minister and a witness both in respect of his seeing the Lord in His glory, and of the

things that would be revealed to him in the future (Acts 26:16).

e He had then been informed that he would be delivered from the hands of those to

whom he was being sent (and thus from the kind of persecution that he himself had

inflicted on Jesus), being sent by the Lord Jesus (Acts 26:17).

d And that he must turn men from darkness to the light, and from the power of

Satan to God, that they might be made holy in Him (Acts 26:18).

c Then he had obediently to the heavenly vision declared this truth throughout

Damascus and Judea and among the Gentiles, which was the reason why the Jews

had tried to put him to death in the Temple (Acts 26:19-21).

b Although through God’s help he had escaped from their hands and now

proclaimed the truth revealed by the prophets of the suffering and resurrection of

the Messiah (Acts 26:22-23 a).

a Proclaiming light both to the people and to the Gentiles (Acts 26:23 b)

As in the previous testimony he opened in ‘a’ with the declaration of his Jewish

godliness and ends in the parallel with taking God’s light (as the Servant of God) to

both Jew and Gentile. In ‘b’ he has stressed the truth and hope of the resurrection

and in the parallel proclaims the resurrection of Jesus. In ‘c’ he had connived with

the leaders of the Jews to put Christians to death, in the parallel he himself had been

threatened with imminent death by the Jews. In ‘d’ he had seen the heavenly light

above the brightness of the sun, and in the parallel he was to turn men from

darkness to that light. In ‘e’ he had asked Who the Lord was and had been told that

it was Jesus and that he was persecuting Him in what he was doing, and in the

parallel he is being delivered from persecution by the Lord Jesus Who has sent him.

In ‘f’ comes his central commission, to be a witness of all that he has seen, and has

and will hear.

His Previous Manner of Life

3 and especially so because you are well

acquainted with all the Jewish customs and

controversies. Therefore, I beg you to listen to me

patiently.

BAR�ES, "To be expert - To be skilled or well acquainted.

In all customs - Rites, institutions, laws, etc. Everything pertaining to the Mosaic ritual, etc.

And questions - Subjects of debate, and of various opinions. The inquiries which had existed between the Pharisees, Sadducees, scribes, etc. Paul could say this of Agrippa without falsehood or flattery. Agrippa was a Jew; he had passed much of his time in the kingdom over which he presided; and though he had spent the early part of his life chiefly at Rome, yet it was natural that he should make himself acquainted with the religion of his fathers. Paul did not know how to flatter people, but he was not unwilling to state the truth, and to commend people as far as truth would permit.

Wherefore - On this account; because you are acquainted with those customs. The Romans, who regarded those customs as superstitious, and those questions as matters to be treated with contempt, could not listen to their discussion with patience. Agrippa, who knew their real importance, would be disposed to lend to all inquiries respecting them a patient attention.

GILL, "Especially, because I know thee to be expert in all customs,.... Rites and ceremonies of the Jews, whether enjoined by the law of Moses, or by the elders, fathers, and wise men:

and questions which are among the Jews; concerning angels, spirits, and the resurrection of the dead; which were moved and agitated between the Sadducees and Pharisees; and a multitude of others, which were disputed between the schools of Hillell and Shammai, of which their Misna and Talmud are full, and with these Agrippa was well acquainted; and to their rites and customs he conformed, of which we have some instances recorded in their writings: when they went with their firstfruits to Jerusalem (w),

"a pipe sounded before them till they came to the mountain of the house, and when they came to the mountain of the house (the temple), even King Agrippa carried the basket upon his shoulder, and went in till he came to the court.''

So concerning the reading of the law by a king, they give this following account (x):

"a king stands and takes (the book of the law), and reads sitting; King Agrippa stood and took it, and read standing, and the wise men praised him; and when he came to that passage, Deu_17:15 "Thou mayest not set a stranger over thee", his eyes flowed with tears; they said unto him, fear not, Agrippa, thou art our brother.''

Some of their writers say (y), this was a piece of flattery in them: they also elsewhere commend him for his modesty and humility (z);

"according to the tradition of the doctors, when persons attending a funeral met a bride (with her retinue), the former gave way, and both to a king of Israel, when they met him; but they say concerning King Agrippa, that he met a bride, and gave way, and they praised him.''

And whereas it was forbidden to eat on the eve of the passover, before the Minchah, though ever so little, that they might eat the unleavened bread with appetite (a); it is observed, that even King Agrippa, who was used to eat at the ninth hour, that day did

not eat till it was dark (b): so that from hence it appears, that King Agrippa was famous for his exact knowledge and observance of the customs and manners of the Jews, and which was well known, and was by the apostle:

wherefore I beseech thee to hear me patiently; since he was charged with a breach of the laws and customs of the Jews; and his defence would proceed upon things which Agrippa was not altogether ignorant of.

JAMISO�,"I know thee to be expert, etc. — His father was zealous for the law, and he himself had the office of president of the temple and its treasures, and the appointment of the high priest [Josephus, Antiquities, 20.1.3].

hear me patiently — The idea of “indulgently” is also conveyed.

COFFMA�, "Especially ... �ot only was Paul glad for the opportunity of addressing

a man who, unlike Festus, was knowledgeable of the Jewish religion, the Holy

Scriptures and the prophecies which foretold the Messiah; but also, the chance to

speak to these terminal representatives of the Herodian kings must have thrilled

Paul's heart; but, over and beyond all this, he hoped for an opportunity to open the

young king's heart to the truth.

Hear me patiently ... Paul made no promise of brevity, as had Tertullus (Acts 24:4),

the inference being that he would speak at length, which it may be assumed he did.

This entire chapter may be read aloud in less than five minutes; and when it is

considered that Paul certainly must have spoken for at least half an hour, the

brevity of the Scriptural record is apparent.

COKE, "Acts 26:3. Because I know thee to be expert— Agrippa must have had

great advantages for an accurateacquaintance with the Jewish customs, from his

education under his father Herod Agrippa, and from his long residence at

Jerusalem; and agreeably to this, by the permission of the emperor, he had the

direction of the sacred treasure, &c. See on ch. Acts 25:13.

HAWKER 3-33, "Especially because I know thee to be expert in all customs and questions which are among the Jews: wherefore I beseech thee to hear me patiently. (4) My manner of life from my youth, which was at the first among mine own nation at Jerusalem, know all the Jews; (5) Which knew me from the beginning, if they would testify, that after the most straitest sect of our religion I lived a Pharisee. (6) And now I stand and am judge d for the hope of the promise made of God unto our fathers: (7) 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. (8) Why should it be thought a thing incredible with you, that God should raise the dead? (9) I verily thought with myself, that I ought to do many things contrary to the name of Jesus of Nazareth. (10) Which thing I also did in Jerusalem: and many of the saints did I shut up in prison, having received authority from the chief priests; and when they were put to death, I gave my voice against them. (11) And I punished them oft in every synagogue, and compelled them to blaspheme; and being exceedingly mad against them, I persecuted them even unto strange cities. (12) Whereupon as I went to Damascus with

authority and commission from the chief priests, (13) At midday, O king, I saw in the way a light from heaven, above the brightness of the sun, shining round about me and them which journeyed with me. (14) And when we were all fallen to the earth, I heard a voice speaking unto me, and saying in the Hebrew tongue, Saul, Saul, why persecutest thou me? it is hard for thee to kick against the pricks. (15) And I said, Who art thou, Lord? And he said, I am Jesus whom thou persecutest. (16) But rise, and stand upon thy feet: for I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee; (17) Delivering thee from the people, and from the Gentiles, unto whom now I send thee, (18) 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 which are sanctified by faith that is in me. (19) Whereupon, O king Agrippa, I was not disobedient unto the heavenly vision: (20) 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. (21) For these causes the Jews caught me in the temple, and went about to kill me. (22) 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: (23) That Christ should suffer, and that he should be the first that should rise from the dead, and should show light unto the people, and to the Gentiles.

The Reader will observe, (and therefrom I hope be led to observe yet more, how much the mind of the Apostle must have been under the blessed influence of the Holy Ghost,) that the one great drift of all Paul’s defense, was not his own defense, but in the defense of the Lord Jesus Christ, and his full, and finished salvation. This was the great point Paul had in view. And, to establish this, he begins in a most masterly manner to shew, first, his original bitter hatred to and his Gospel; and then, to set forth the wonderful change wrought upon him, by his conversion, immediately from heaven, by the Lord Jesus Christ himself. No plan could have been so happily chosen, as this which Paul adopted. For if, as the Apostle proved, and in proof appealed to all the Jews who knew him from a youth, to confirm, he had been born, and lived, a very strict and rigid Pharisee; the question instantly arose, from whence this wonderful change? Paul answers it by declaring it was a call from Heaven. And how then could the Apostle be disobedient, to the heavenly vision?

But, while the Reader will remark with me these things, which both carry with them the highest, and most decided testimonies, in proof of divine truths; and no less hold forth, in a very blessed point of view, for the comfort of the Church, , the glorious account of Paul’s conversion: there is one thing more, which I hope the Reader will not fail I to notice, which is highly important; I mean, the overruling power of God, in affording this renewed occasion, and in so public a manner, for the Apostle to go through the account once more, of his wonderful conversion, Surely this was the Lord’s great design all along, in the imprisonment of Paul. Hence, he shall be apprehended at Jerusalem. A multitude shall assemble, both of Jews and Gentiles, upon the Occasion. And, while the one party would have killed him; and the other party would have had him examined by scourging, neither of them shall touch him to his hurt; but he shall boldly stand upon the stairs of the Castle, and rehearse before them all, the miraculous account of his Conversion. See Act_21:30 to the end, and Ac 22; 1-22.

In like manner, upon the occasion, as here related, at Caesarea, what a wonderful coincidence of circumstances are brought together to produce such an audience, as the present? Not only a large concourse of people of Caesarea, but this Agrippa, who was

king of a large territory, as the history of those times shew, under the Roman emperor, and Bernice, and, no doubt, the usual attendants of Princes; all shall have rehearsed before them, Paul’s history, whether they will hear, or whether they will forbear; they shall be told of God’s sovereignty and grace to this man. And wherefore all this? The Lord Jesus answered this question, when silencing the fears of Ananias, at Paul’s conversion. Go thy way, said the Lord unto him, for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel, Act_9:15. And, here it is explained. Even though in chains, Paul shall twice deliver, in the most public manner possible, and before an immense congregation, (which, but for an overruling providence of the Lord, leading to it, never could have taken place;) the account of his conversion. The people of Jerusalem, and the people of Caesarea, yea, and strangers from afar, shall be all brought together for this purpose, and shall hear it. Both Jews, and Gentiles, shall be assembled on this occasion, who never would have mingled in any religious worship; and shall receive this testimony to the truth’ as it is in Jesus, whether under grace, for their everlasting joy, or in despising the means of grace, to their everlasting shame and confusion, Dan_12:10.

And, Reader, before you pass away from the consideration of these things, as relating to the different audiences before whom Paul delivered in his testimony; I would beg of you to pause, and contemplate, if you can, to what extent this design of God the Holy Ghost then reached to others, not present at those meetings, to whom the wonderful story must have been related, after those assemblies broke up, and the multitudes were scattered abroad, both far and near? Who shall say, what blessed effects followed, in the conversion of numbers, who heard these things; and where that hearing was accompanied with the gifts of the Holy Ghost? Who shall calculate the blessedness, which, from that hour to the present, hath arisen, from God the Holy Ghost, having caused the record of this miraculous conversion of Paul to be in his holy Scriptures, and commissioning the hearing; or the reading of it, in Churches, and families; and among the people? Yea, to ages yet unborn, the precious record of Paul’s conversion must, and will have a blessed tendency, of the highest good; for we know, and from God the Holy Ghost’ s own assurance concerning this man, that it was for this cause he obtained mercy, that in him, first Jesus Christ might shew forth all long suffering for a pattern to them which should hereafter believe on him to life everlasting, 1Ti_1:16: Hence, among other causes, of which, in the present short-sighted state of our faculties, we have no discernment, we here discover enough to admire, and in that admiration to adore, the wonderful design of God the Holy Ghost, in the government of his Church, in opening such repeated opportunities for his servant proclaiming the circumstances of his conversion; and for causing double records to be made, and handed down, to all ages of his people, of an event, so full of grace to the Church, and of glory to God. Reader! will you not feel constrained, in the view of such rich, free, and unmerited mercy, (the relation of which hath been blessed to thousands,) to look up, and bless God the Holy Ghost, for this instance, among numberless others, in giving to his Church, the repeated record of Paul’s conversion?

I shall not think it necessary to go over the several parts of the Apostle’s sermon; having already noticed some of the more striking passages, in the review of the account: Ac 9 and Ac 22. I therefore would refer the Reader to the Commentary on both those Chapters. I shall rather desire, in addition to what is there offered, that the Reader will make the whole review of the subject, somewhat more personal, that the gracious mercy of God the Holy Ghost, in the record, as it concerns himself, may be blessed. Of all the arguments upon earth, as far as written testimonies can go, in proof of any one truth; none can produce greater, and few equal, to this of Paul’s conversion. When we

contemplate what he here said, of the manner of his life from his youth: his zeal in the Jewish religion: his earnestness to promote it: his extravagant anger at the first, against Christ and his people: the astonishing change wrought by his conversion: and the whole of his eventful life, which followed: such an history, attested as it is, by every evidence that can be desired; cannot but carry conviction wherever it comes, as far as outward testimony can reach, of the truth it is intended to establish. But, my Reader will bear with me while I say, that if it goes no further than this, in obtaining the cold, uninterested consent of the understanding, without influencing by grace the heart; it is of little consequence, whether believed, or not. But, when by divine teaching, Paul’s history carries some resemblance, however faint, to our own; and while we read his conversion, we know of a work of grace having passed in our own hearts every tittle of the abundant grace Paul speaks of, which was shewn him, we can fully subscribe to, and say as he did: This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners, of whom I am chief, 1Ti_1:15.

4 “The Jewish people all know the way I have

lived ever since I was a child, from the beginning

of my life in my own country, and also in

Jerusalem.

BAR�ES, "My manner of life - My opinions, principles, and conduct.

From my youth - Paul was born in Tarsus; but at an early period he had been sent to Jerusalem for the purpose of education in the school of Gamaliel, Act_22:3.

Which was at the first - Which was from the beginning; the early part of which; the time when the opinions and habits are formed.

Know all the Jews - It is not at all improbable that Paul was distinguished in the school of Gamaliel for zeal in the Jewish religion. The fact that he was early entrusted with a commission against the Christians Acts 9 shows that he was known. Compare Phi_3:4-6. He might appeal to them, therefore, in regard to the early part of his life, and, doubtless, to the very men who had been his violent accusers.

CLARKE, "My manner of life, etc. - The apostle means to state that, though born in Tarsus, he had a regular Jewish education, having been sent up to Jerusalem for that purpose; but at what age does not appear; probably about twelve, for at this age the male children were probably brought to the annual solemnities. See on Luk_2:41 (note).

GILL, "My manner of life, from my youth,.... That is, his conduct and deportment, his behaviour among men, from the time that he was capable of performing religious exercises, and of knowing the difference between one sect and another, and of being observed and taken notice of by men:

which was at the first among mine own nation at Jerusalem; for though he was born in Tarsus in Cilicia, he was very early brought, or sent by his parents to Jerusalem, where he had his education under Gamaliel; so that the first part of his life was spent in Jerusalem, the metropolis of Judea, and among the Jews there; the more learned and knowing part of them, Gamaliel's pupils, and the wise men and their disciples: and his course of life must be well known to them, as he says,

this know all the Jews; that had any knowledge of him, and conversation with him.

HE�RY 4-7, "II. He professes that though he was hated and branded as a apostate, yet he still adhered to all that good which he was first educated and trained up in; his religion was always built upon the promise of God made unto the fathers; and this he still built upon.

1. See here what his religion was in his youth: His manner of life was well known,Act_26:4, Act_26:5. He was not indeed born among his own nation, but he was bred among them at Jerusalem. Though he had of late years been conversant with the Gentiles (which had given great offence to the Jews), yet at his setting out in the world he was intimately acquainted with the Jewish nation, and entirely in their interests. His education was neither foreign nor obscure; it was among his own nation at Jerusalem, where religion and learning flourished. All the Jews knew it, all that could remember so long, for Paul made himself remarkable betimes. Those that knew him from the beginning could testify for him that he was a Pharisee, that he was not only of the Jewish religion, and an observer of all the ordinances of it, but that he was of the most strict sect of that religion, most nice and exact in observing the institutions of it himself, and most rigid and critical in imposing them upon others. He was not only called a Pharisee, but he lived a Pharisee. All that knew him knew very well that never any Pharisee conformed more punctually to the rules of his order than he did. Nay, and he was of the better sort of Pharisees; for he was brought up at the feet of Gamaliel, who was an eminent rabbi of the school of house of Hillel, which was in much greater reputation for religion than the school or house of Samai. Now if Paul was a Pharisee, and lived a Pharisee, (1.) Then he was a scholar, a man of learning, and not an ignorant, illiterate, mechanic; the Pharisees knew the law, and were well versed in it, and in the traditional expositions of it. It was a reproach to the other apostles that they had not had an academical education, but were bred fishermen, Act_4:13. Therefore, that the unbelieving Jews might be left without excuse, here is an apostle raised up that had sat at the feet of their most eminent doctors. (2.) Then he was a moralist, a man of virtue, and not a rake or loose debauched young man. If he lived like a Pharisee, he was no drunkard nor fornicator; and, being a young Pharisee, we may hope he was no extortioner, nor had yet learned the arts which the crafty covetous old Pharisees had of devouring the houses of poor widows; but he was, as touching the righteousness which is in the law, blameless. He was not chargeable with any instance of open vice and profaneness; and therefore, as he could not be thought to have deserted his religion because he did not know it (for he was a learned man), so he could not be thought to have deserted it because he did not love it, or was disaffected to the obligations of it, for he was a virtuous man, and not inclined to any immorality. (3.) Then he was orthodox, sound in the faith, and not a deist or sceptic, or a

man of corrupt principles that led to infidelity. He was a Pharisee, in opposition to a Sadducee; he received those books of the Old Testament which the Sadducees rejected, believed a world of spirits, the immortality of the soul, the resurrection of the body, and the rewards and punishments of the future state, all which the Sadducees denied. They could not say, He quitted his religion for want of a principle, or for want of a due regard to divine revelation; no, he always had a veneration for the ancient promise made of God unto the fathers, and built his hope upon it.

Now though Paul knew very well that all this would not justify him before God, nor make a righteousness for him yet he knew it was for his reputation among the Jews, and an argument ad hominem - such as Agrippa would feel, that he was not such a man as they represented him to be. Though he counted it but loss that he might win Christ, yet he mentioned it when it might serve to honour Christ. He knew very well that all this while he was a stranger to the spiritual nature of the divine law, and to heart-religion, and that except his righteousness exceeded this he should never go to heaven; yet he reflects upon it with some satisfaction that he had not been before his conversion an atheistical, profane, vicious man, but, according to the light he had, had lived in all good conscience before God.

2. See here what his religion is. He has not indeed such a zeal for the ceremonial law as he had in his youth. The sacrifices and offerings appointed by that, he thinks, are superseded by the great sacrifice which they typified; ceremonial pollutions and purifications from them he makes no conscience of, and thinks the Levitical priesthood is honourably swallowed up in the priesthood of Christ; but for the main principles of his religion he is as zealous for them as ever, and more so, and resolves to live and die by them.

(1.) His religion is built upon the promise made of God unto the fathers. It is built upon divine revelation, which he receives and believes, and ventures his soul upon; it is built upon divine grace, and that grace manifested and conveyed by promise. The promise of God is the guide and ground of his religion, the promise made to the fathers,which was more ancient than the ceremonial law, that covenant which was confirmed before of God in Christ, and which the law, that was not till four hundred and thirty years after, could not disannul, Gal_3:17. Christ and heaven are the two great doctrines of the gospel - that God has given to us eternal life, and this life is in his Son. Now these two are the matter of the promise made unto the fathers. It may look back as far as the promise made to father Adam, concerning the seed of the woman, and those discoveries of a future state which the first patriarchs acted faith upon, and were saved by that faith; but it respects chiefly the promise made to father Abraham, that in his seed all the families of the earth should be blessed, and that God would be a God to him, and to his seed after him: the former meaning Christ, the latter heaven; for, if God had not prepared for them a city, he would have been ashamed to have called himself their God.Heb_11:16.

(2.) His religion consists in the hopes of this promise. He places it not, as they did, in meats and drinks, and the observance of carnal ordinances (God had often shown what little account he made of them), but in a believing dependence upon God's grace in the covenant, and upon the promise, which was the great charter by which the church was first incorporated. [1.] He had hope in Christ as the promised seed; he hoped to be blessed in him, to receive the blessing of God and to be truly blessed. [2.] He had hopes of heaven; this is expressly meant, as appears by comparing Act_24:15, That there shall be a resurrection of the dead. Paul had no confidence in the flesh, but in Christ; no expectation at all of great things in this world, but of greater things in the other world than any this world can pretend to; he had his eye upon a future state.

(3.) Herein he concurred with all the pious Jews; his faith was not only according to the scripture, but according to the testimony of the church, which was a support to it. Though they set him up as a mark, he was not singular: “Our twelve tribes, the body of the Jewish church, instantly serving God day and night, hope to come to this promise,that is, to the good promised.” The people of Israel are called the twelve tribes, because so they were at first; and, though we read not of the return of the ten tribes in a body, yet we have reason to think many particular persons, more or less of every tribe, returned to their own land; perhaps, by degrees, the greater part of those that were carried away. Christ speaks of the twelve tribes, Mat_19:28. Anna was of the tribe of Asher, Luk_2:36. James directs his epistle to the twelve tribes scattered abroad, Jam_1:1. “Our twelve tribes, which make up the body of our nation, to which I and others belong. Now all the Israelites profess to believe in this promise, both of Christ and heaven, and hope to come to the benefits of them. They all hope for a Messiah to come, and we that are Christians hope in a Messiah already come; so that we all agree to build upon the same promise. They look for the resurrection of the dead and the life of the world to come, and this is what I look for. Why should I be looked upon as advancing something dangerous and heterodox, or as an apostate from the faith and worship of the Jewish church, when I agree with them in this fundamental article? I hope to come to the same heaven at last that they hope to come to; and, if we expect to meet so happily in our end, why should we fall out so unhappily by the way?” Nay, the Jewish church not only hoped to come to this promise, but, in the hope of it, they instantly served God day and night. The temple-service, which consisted in a continual course of religious duties, morning and evening, day and night, from the beginning of the year to the end of it, and was kept up by the priests and Levites, and the stationary men, as they called them, who continually attended there to lay their hands upon the public sacrifices, as the representatives of all the twelve tribes, this service was kept up in the profession of faith in the promise of eternal life, and, in expectation of it, Paul instantly serves God day and night in the gospel of his Son; the twelve tribes by their representatives do so in the law of Moses, but he and they do it in hope of the same promise: “Therefore they ought not to look upon me as a deserter from their church, so long as I hold by the same promise that they hold by.” Much more should Christians, who hope in the same Jesus, for the same heaven, though differing in the modes and ceremonies of worship, hope the best one of another, and live together in holy love. Or it may be meant of particular persons who continued in the communion of the Jewish church, and were very devout in their way, serving God with great intenseness, and a close application of mind, and constant in it, night and day, as Anna, who departed not from the temple, but served God (it is the same word here used) in fastings and prayers night and day, Luk_2:37. “In this way they hope to come to the promise, and I hope they will.” Note, Those only can upon good grounds hope for eternal life that are diligent and constant in the service of God; and the prospect of that eternal life should engage us to diligence and constancy in all religious exercises. We should go on with our work with heaven in our eye. And of those that instantly serve God day and night, though not in our way, we ought to judge charitably.

(4.) This was what he was now suffering for - for preaching that doctrine which they themselves, if they did but understand themselves aright, must own: I am judged for the hope of the promise made unto the fathers. He stuck to the promise, against the ceremonial law, while his persecutors stuck to the ceremonial law, against the promise: “It is for this hope's sake, king Agrippa, that I am accused of the Jews - because I do that which I think myself obliged to do by the hope of this promise.” It is common for men to hate and persecute the power of that religion in others which yet they pride themselves in the form of. Paul's hope was what they themselves also allowed (Act_24:15), and yet they were thus enraged against him for practising according to that hope.

But it was his honour that when he suffered as a Christian he suffered for the hope of Israel, Act_28:20.

JAMISO�,"from my youth, which was at the first ... at Jerusalem, know all the Jews; which knew me from the beginning — plainly showing that he received his education, even from early youth, at Jerusalem. See on Act_22:3.

CALVI�, "4.My life which I have led. He doth not as yet enter into the state of the

cause; but because he was wrongfully accused and burdened with many crimes, lest

king Agrippa should envy the cause − (610) through hatred of the person, he doth

first avouch his innocency. For we know that when a sinister suspicion hath once

possessed the minds of men, all their senses are so shut up that they can admit

nothing. Therefore, Paul doth first drive away the clouds of an evil opinion which

were gathered of false reports, that he may be heard of pure and well purged ears.

By this we see that Paul was enforced by the necessity of the cause to commend his

life which he had led before. But he standeth not long upon that point, but passeth

over straightway unto the resurrection of the dead, when he saith that he is a

Pharisee. And I think that that is called the most strait sect, not in respect of

holiness of life, but because there was in it more natural sincerity of doctrine, and

greater learning. For they did boast that they knew the secret meaning of the

Scripture. And surely forasmuch as the Sadducees did vaunt that they did stick to

the letter, they fell into filthy and gross ignorance after they had darkened the light

of the Scripture. The Essenes, contenting themselves with an austere and strait kind

of life, did not greatly care for doctrine. �either doth that any whit hinder, because

Christ inveigheth principally against the Pharisees, as being the worst corrupters of

the Scripture ( Matthew 23:13). For seeing they did challenge to themselves

authority to interpret the Scripture according to the hidden and secret meaning,

hence came that boldness to change and innovate, wherewith the Lord is displeased.

But Paul doth not touch those inventions which they had rashly invented, and which

they urged with tyrannous rigor. For it was his purpose to speak only of the

resurrection of the dead. For though they had corrupted the law in many points, yet

it was meet that the authority of that sect should be of more estimation in defending

the sound and true faith, than of the other, which were departed farther from

natural purity. Moreover, Paul speaketh only of the common judgment, which did

respect the color of more subtile knowledge. −

“ Causae sit infensus,” be prejudiced against the cause.

COFFMA�, "Barnes stressed the great likelihood of Paul's having been

"distinguished in the school of Gamaliel for zeal in the Jewish religion,"[6] for the

same was attested by his receiving a commission against the Christians (Acts 9:1). It

may then be deduced that some of Paul's bitterest accusers had known him during

his school days and as the young persecutor.

E�D�OTE:

[6] Albert Barnes, �otes on the �ew Testament (Grand Rapids, Michigan: Baker

Book House, 1953), Acts, p. 348.

COKE, "Acts 26:4. Which was at the first, &c.— Doddridge reads this, Which from

the beginning (of my youth) was spent among those of mine own nation, &c.

Probably he had in his childhood been brought up in the school of Tarsus, and there

formed an acquaintance with Greek and Roman authors, till he entered on a kind of

academical course under the celebrated Gamaliel, about the fifteenth or sixteenth

year of his age, when he came to Jerusalem, and was there educated from the

beginning of his youth

BE�SO�, "Acts 26:4-7. My manner of life from my youth, which was at first — την

απ’ αρχης, which from the beginning, that is, from the beginning of my youth; was

among mine own nation at Jerusalem — He was not born among the Jews at

Jerusalem, but he was bred among them. And though he had of late years been

conversant with the Gentiles, which had given great offence to the Jews, yet, at his

setting out in the world, he was intimately acquainted with the Jewish nation, and

entirely in their interests. His education was neither foreign nor obscure; it was

among his own people at Jerusalem, where religion and learning flourished; as was

well known to all the Jews there, for he had made himself remarkable betimes. Who

knew me from the beginning — Of my education, under that celebrated master,

Gamaliel; if they would testify — But they would not, for they well knew what

weight his former life must add to his present testimony; that after the most straitest

— That is, the strictest, sect of our religion, I lived a Pharisee — Observing all the

rules enjoined among them, respecting every thing that relates not only to the

written law of God, but likewise the traditions of the fathers. And now I stand and

am judged — �ot for any crime that I have committed; but for the hope of the

promise made unto our fathers — The promise of a resurrection to eternal life and

happiness, by means of the Messiah, that is, of the resurrection of Christ; and of all

the dead, in consequence of his resurrection. So the case was in reality; for unless

Christ had risen, there could have been no resurrection of the dead. And it was

chiefly for bearing witness to the resurrection of Christ, that the Jews still

persecuted him. Unto which promise our twelve tribes — So he speaks: for a great

part of the ten tribes, which had been carried captive into Assyria by Shalmaneser,

(see 2 Kings 17.,) had, at various times, returned from the East (as well as the

remains of the two tribes, Judah and Benjamin, from Babylon) to their own

country; James 1:1; 1 Peter 1:1. Instantly serving — Or worshipping God, day and

night — That is, continually, or in the stated and constant performance of their

morning and evening devotions, whether in the temple or in other places, in which

they present their prayers; hope to come — To attain that resurrection and eternal

life; that is, this is what they aim at in all their public and private worship: and by

the expectation they have of it, they are animated in all their labours and sufferings

for religion. For which hope’s sake — Reasonable and glorious as it is; I am accused

of the Jews — The doctrine which I preach containing the fullest assurance and

demonstration of a resurrection that ever was given to the world. And it is this that

provokes those of mine enemies, who disbelieve it, to prosecute me with so much

malice.

CO�STABLE 4-7, "The essence of the controversy surrounding Paul's ministry and

teaching, he explained, was the fulfillment of God's promise to Israel, namely,

salvation through a Messiah. This promise included personal spiritual salvation as

well as national deliverance and blessing that the Hebrew prophets had predicted.

The agent of this salvation would be a Savior whom God would anoint and who

would arise from the dead. Paul's conclusions concerning that Savior were the basis

for the Jews' antagonism against him.

Paul said that it was because of his Jewish heritage, not in spite of it, that he

believed and preached what he did. The Jewish hope finds fulfillment in the

Christian gospel. It was, therefore, ironic that the Jews, of all people, should have

charged him with disloyalty.

"Paul is arguing that he has been consistent in his loyalty to the Jewish hope,

whereas Acts 26:7-8 imply that his opponents are strangely inconsistent; what the

people earnestly desire, the focus of their hope, is rejected when it arrives." [�ote:

Tannehill, 2:318.]

When Paul referred to his nation (Acts 26:4), he may have had the province of

Cilicia or the Jewish community in Tarsus in mind. Personal maintenance of ritual

purity and strict tithing marked the lives of Pharisees primarily (Acts 26:5). Paul's

mention of the 12 tribes of Israel (Acts 26:7) shows that he did not believe that 10 of

the tribes became lost, as some cults today claim, for example, Herbert W.

Armstrong's teachings, and British Israelism (cf. Acts 2:9; Matthew 19:28; Luke

2:36; Luke 22:30; James 1:1; Revelation 7:4; Revelation 21:12).

BURKITT, "Here the apostle begins his defence, with a relation of the innocency

and strictness of his life before his conversion: he did and could appeal to all that

knew him, concerning the unblamableness of his conversion.

Thence note, That an innocent and blameless life from our youth upwards, is a

singular support and encouragement to us in a suffering hour, especially when we

are called forth to suffer for religion and righteousness' sake.

Observe farther, The instance which the apostle gives of his strictness in religion:

After the most straitest sect of our religion I lived a Pharisee. Of all the sects among

the Jews, there was none that took up such an extraordinary strict way of religion as

the Pharisees; of this sect was St. Paul, before converted to Christianity, and in this

he rested for salvation.

Thence learn, 1. That an extraordinary strict way taken up in religion, is thought by

many a sure and sufficient foundation for their eternal salvation.

Learn, 2. That many may rest upon a strict way of religion, which yet cometh not up

to, but is oft-times besides, the appointment of the word of God.

The Pharisees, for their unusual and supererogating way of exactness, concluded

that they should certainly go to heaven, if any did; when, alas! many things which

they practised with extraordinary zeal and strictness, were never required by God

at their hands.

PETT 4-5, "He first declares that all who knew him could testify of the fact that he

had lived strictly and honestly as a Pharisee, that is (for the Gentiles among his

hearers) as one of the strictest adherents of Judaism. This would impress any

Caesarean Jews present, for all would know of the dedication of the Pharisees, and

it would assure the Gentiles present that he had lived in a godly fashion. He was

making all know the piety of his life up to that point. And the point was that what a

man was he mostly remained. His views may change but not his approach to life.

The Hope of the Coming Messiah and of the Resurrection

SBC, "St. Paul’s Defence before Agrippa.

Observe:—

I. What is the central truth of the Christian system. It is a very suggestive fact that Festus had got hold of the kernel of the whole subject, as we see in his conversation with Agrippa, when he said, "Against whom when the accusers stood up, they brought none accusation of such things as I supposed: but had certain questions against him of their own superstition, and of one Jesus, which was dead, whom Paul affirmed to be alive." Now, this can be accounted for only on the supposition that Paul had given special prominence to the resurrection of Christ. It was, and is in fact, the very keystone of the arch, and everything else depends on it.

II. What is the normal type of the Christian man. It is a man of faith. Paul’s faith had a peculiar influence. He was not one of those who seek to divorce religion from life. Nay, rather, his religion was his life, and his life was his religion. The two things interpenetrated each other. Religion was the very atmosphere in which he lived and moved and had his being; and his faith regulated even the minutest details of his conduct. To be a Christian is to have faith in the living personal Saviour, Jesus Christ, and to have that faith itself a living thing pervading the conduct.

III. Observe the gate of entrance into the Christian life. This is illustrated both in Paul and in Agrippa. St. Paul was not disobedient to the heavenly vision. But now look at Agrippa. In Paul’s appeal a heavenly vision had been given to him also. He is urged to accept Jesus and His salvation; but he is disobedient, and resists the appeal, either with disdain or with a twinge of conscience which makes him feel that he is doing violence to his better nature. No man becomes a Christian against his will; it is by willing to be so that he becomes a Christian, and it is over this willing that the whole battle of conversion has to be fought. The if he will is the Thermopylæ of the whole conflict, the narrow and intense hinge on which the whole matter turns—the gate into the Christian life.

IV. Observe, finally, that short of this gate of entrance, no matter whether we be near or far from it, there is no salvation. "Almost saved," if it be no more, is in the end altogether lost, and that in the most melancholy circumstances.

W. M. Taylor, Paul the Missionary, p. 425.

5 They have known me for a long time and can

testify, if they are willing, that I conformed to the

strictest sect of our religion, living as a Pharisee.

BAR�ES, "Which knew me - Who were well acquainted with me.

From the beginning - �νωθεν anōthen. Formerly; or from the very commencement

of my career. Who were perfectly apprised of my whole course.

If they would testify - If they would bear witness to what they know.

That after the most straitest - The most rigid; the most strict, not only in regard to the written Law of God, but to the traditions of the elders. Paul himself elsewhere testifies Phi_3:4-6 that he had enjoyed all the advantages of birth and training in the Jewish religion, and that he had early distinguished himself by his observance of its rites and customs.

Sect - Division or party.

I lived a Pharisee - I lived in accordance with the rules and doctrines of the Pharisees. See the notes on Mat_3:7. The reasons why Paul here refers to his early life are:

(1) As he had lived during the early period of his life without crime; as his principles had been settled by the instruction of the most able of their teachers, it was to be presumed that his subsequent life had been of a similar character.

(2) As he, at that period of his life, evinced the utmost zeal for the laws and customs of his country, it was to be presumed that he would not be found opposing or reviling them at any subsequent period. From the strictness and conscientiousness of his past life, he supposed that Agrippa might argue favorably respecting his subsequent conduct. A virtuous and religious course in early life is usually a sure pledge of virtue and integrity in subsequent years.

CLARKE, "After the most straitest sect - That is, the Pharisees; who were reputed the strictest in their doctrines, and in their moral practices, of all the sects then among the Jews. The sects were the Pharisees, Sadducees, and Essenes.

GILL, "Which knew me from the beginning,.... From his youth, from his first coming to Jerusalem:

if they would testify; what they know, and speak out the truth of things, they must

say,

that after the most straitest sect of our religion I lived a Pharisee; there were three sects of religion among the Jews, the Pharisees, Sadducees, and Essenes; the first of these was the most exact, and came nearest to the truth of doctrine, and was the strictest as to outward holiness of life and conversation, and of this sect the apostle was; and according to it he lived, and that in such a manner, as not to be charged with any notorious crime; and indeed in his own, and very likely in the opinion of others, he was then blameless. See Gill on Mat_3:7.

(Essenes: A Jewish sect, who, according to the description of Josephus, combine the ascetic virtues of the Pythagoreans and the Stoics with a spiritual knowledge of the divine law. It seems probable that the same name signifies "seer", or "the silent, the mysterious". As a sect the Essenes were distinguished by an aspiration after the ideal purity rather than by any special code of doctrines. There were isolated communities of the Essenes, which were regulated by strict rules, and analogous to those of the monastic institutions of a later date. All things were held in common, without distinction of property; and special provision was made for the relief of the poor. Self-denial, temperance and labour--especially agricultural--were the marks of the outward life of the Essenes; purity and divine communication the objects of aspiration. Slavery, war and commerce were alike forbidden. Their best known settlements were on the north west shore of the Dead Sea. J.B. Smith one volume Bible Dictionary.)

JAMISO�,"if they would — “were willing to”

testify — but this, of course, they were not, it being a strong point in his favor.

after the most straitest — “the strictest.”

sect — as the Pharisees confessedly were. This was said to meet the charge, that as a Hellenistic Jew he had contracted among the heathen lax ideas of Jewish peculiarities.

COKE, "Acts 26:5. After the most straitest sect— The strictest sect. So Josephus, in

a variety of places, calls the sect of the Pharisees, almost in the very words which the

apostle uses. They were in many respects stricter than the Essenes. It appears from

the gospels, that many rigorous severities were used by them. Compare Luke 18:11-

12. Matthew 23:25-28. We are told, among other instances of their rigour, that many

of them used to sleep on narrow planks, that, falling down from them, they might

soon be awakened to prayer; and that others lay on gravel, and placed thorns so

near them, that they could not turn without being pricked by them. See Witsius's

Meletem. 100: i, sect. 15.

6 And now it is because of my hope in what God

has promised our ancestors that I am on trial

today.

BAR�ES, "And now I stand - I stand before the tribunal. I am arraigned.

And am judged - Am tried with reference to being judged. I am undergoing a trial on the point in which all my nation are agreed.

For the hope - On account of the hope; or because, in common with my countrymen, I had entertained this hope, and now believe in its fulfillment.

Of the promise ... - See the references in the margin. It is not quite certain whether Paul refers here to the promise of the Messiah or to the hope of the resurrection of the dead. When he stood before the Jewish Sanhedrin Act_23:6, he said that he was called in question on account of holding the doctrine of the resurrection of the dead. But it may be observed that in his view the two things were closely united. He hoped that the Messiah would come, and he hoped therefore for the resurrection of the dead. He believed that he had come, and had risen, and therefore he believed that the dead would rise. He argued the one from the other. And as he believed that Jesus was the Messiah, and that he had risen from the dead, and that he had thus furnished a demonstration that the dead would rise, it was evident that the subject of controversy between him and the Jews involved everything that was vital to their opinions and their hopes. See Act_26:8.

Made of God - Made by God. See the marginal references. The promises had been made to the fathers of a Messiah to come, and that embraced the promise of a future state, or of the resurrection of the dead. It will help us to understand the stress which Paul and the other apostles laid on the doctrine of the resurrection of the dead to remember that it involved the whole doctrine of the separate existence of the soul and of a future state. The Sadducees denied all this; and when the Pharisees, the Saviour, and the apostles opposed them, they did it by showing that there would be a future state of rewards and punishments. See the argument of the Saviour with the Sadducees explained in the notes on Mat_22:23-32.

Unto our fathers - Our ancestors, the patriarchs, etc.

CLARKE, "For the hope of the promise - This does not appear to mean, the hope of the Messiah, as some have imagined, but the hope of the resurrection of the dead, to which the apostle referred in Act_23:6 (note), where he says to the Jewish council, (from which the Roman governor took him), of the hope and resurrection of the dead I am called in question: see the notes there. And here he says, I stand and am judged for the hope of the promise, etc., and to which, he says, Act_26:7, the twelve tribes hope to come. The Messiah had come, and was gone again, as Paul well knew; and what is here meant is something which the Jews hoped to come to, or attain; not what was to come to them; and this singular observation excludes the Messiah from being meant. It was the resurrection of all men from the dead which Paul’s words signified; and this the Jews had been taught to hope for, by many passages in the Old Testament. I shall only add, that when, in the next verse, this hope of the promise is mentioned as

what the Jews did then hope, καταντηοαι, to come to, it is the very same word which

Paul, in Phi_3:11, uses to express the same thing: If by any means, (says he) καταντησω, I

might attain to, the resurrection of the dead. Bp. Pearce.

GILL, "And now I stand, and am judged,.... Before the Roman governor, and in the presence of Agrippa:

for the hope of the promise made of God unto our fathers; either for the hope of righteousness, life, and salvation, by the Messiah; who was promised to the Jewish fathers, Abraham, Isaac, and Jacob, and others; see Gen_22:18 or for the hope of the resurrection of the dead, and eternal life; of which there are various testimonies in the writings of the Old Testament, committed to the people of the Jews. Job_19:26 and others; and both these senses may be very well joined together, for it was for asserting that the promised Messiah was come, and that Jesus of Nazareth was he; that he was risen from the dead, and that all the dead will be raised by him; and that life and righteousness, salvation, and everlasting glory and happiness, are only by him; for asserting these things, I say, the apostle was now a prisoner, and stood at the bar of a Roman judge, being accused by the Jews.

JAMISO�,"I ... am judged for the hope of the promise made ... to our fathers — “for believing that the promise of Messiah, the Hope of the Church (Act_13:32; Act_28:20) has been fulfilled in Jesus of Nazareth risen from the dead.”

CALVI�, "4.My life which I have led. He doth not as yet enter into the state of the

cause; but because he was wrongfully accused and burdened with many crimes, lest

king Agrippa should envy the cause − (610) through hatred of the person, he doth

first avouch his innocency. For we know that when a sinister suspicion hath once

possessed the minds of men, all their senses are so shut up that they can admit

nothing. Therefore, Paul doth first drive away the clouds of an evil opinion which

were gathered of false reports, that he may be heard of pure and well purged ears.

By this we see that Paul was enforced by the necessity of the cause to commend his

life which he had led before. But he standeth not long upon that point, but passeth

over straightway unto the resurrection of the dead, when he saith that he is a

Pharisee. And I think that that is called the most strait sect, not in respect of

holiness of life, but because there was in it more natural sincerity of doctrine, and

greater learning. For they did boast that they knew the secret meaning of the

Scripture. And surely forasmuch as the Sadducees did vaunt that they did stick to

the letter, they fell into filthy and gross ignorance after they had darkened the light

of the Scripture. The Essenes, contenting themselves with an austere and strait kind

of life, did not greatly care for doctrine. �either doth that any whit hinder, because

Christ inveigheth principally against the Pharisees, as being the worst corrupters of

the Scripture ( Matthew 23:13). For seeing they did challenge to themselves

authority to interpret the Scripture according to the hidden and secret meaning,

hence came that boldness to change and innovate, wherewith the Lord is displeased.

But Paul doth not touch those inventions which they had rashly invented, and which

they urged with tyrannous rigor. For it was his purpose to speak only of the

resurrection of the dead. For though they had corrupted the law in many points, yet

it was meet that the authority of that sect should be of more estimation in defending

the sound and true faith, than of the other, which were departed farther from

natural purity. Moreover, Paul speaketh only of the common judgment, which did

respect the color of more subtile knowledge. −

“ Causae sit infensus,” be prejudiced against the cause.

COFFMA�, "The promise ... Without any doubt this refers to the Messiah, the

promised Saviour who would take away the sin of the world. The relationship of the

coming of the Holy One to the Pharisees' belief lay in their faith in the resurrection

of the dead. That belief in the resurrection was the foundation upon which the

primitive church received the resurrection of Christ, the same event being that

which declared him "Son of God with power" (Romans 1:4). See my Commentary

on Romans, p. 8. By stressing this common ground between the Pharisees and the

Christians, the belief in the resurrection of the dead, Paul hoped to enlist on behalf

of the truth any good will that might have remained among the Jews.

ELLICOTT, "(6) For the hope of the promise made of God. The words include the

whole expectation of a divine kingdom of which the Christ was to be the head, as

well as the specific belief in a resurrection of the dead.

Unto our fathers.—Some of the better MSS. have simply, “to the fathers.” The

Received text is, perhaps, more in harmony with St. Paul’s usual manner of

identifying himself with those to whom he speaks. He will claim even Agrippa as of

the stock of Abraham. (Comp. in this connection the anecdote as to Agrippa I. given

in �ote on Acts 12:21.)

BURKITT, "Our apostle had vindicated his life before, his doctrine now: he tells

Agrippa, That for believing, expecting, and preaching the doctrine of the

resurrection, he was questioned of the Jews; this he calls the hope of the promise

made by God unto the fathers.

Others understand it of the promise of the Messias, which was made unto the

fathers and was generally depended upon by the most pious among the twelve tribes

scattered abroad upon the face of the whole earth; and in the faith and expection

whereof they fervently served God night and day.

Learn thence, 1. That the pious and godly among the Jews lived in hopes of the

Messias' appearing, of a glorious resurrection by him, and of an eternal life and

salvation with him.

2. That their hope of this promised mercy did cause them to serve God instantly day

and night. Hope is the great exciter of industry and endeavour, expectation puts it

upon action; hope of obtaining is the motive to every undertaking: the Christian's

hope, or thing hoped for, is great and excellent in the esteem is high, the endeavour

will be strong.

The Christian, who has a well-grounded belief and hope of a life to come, will serve

God with an unwearied diligence and industry; if by any means he may attain the

fruition and enjoyment of it: Unto which promise our twelve tribes, instantly

serving God day and night, hope to come.

PETT 6-8, "He then declared the hope which was his, and in which he believed. It

was a very Jewish hope. He was being judged ‘for the hope of the promise made of

God to our fathers’, that is, the hope of the coming Messiah Who would be raised

from the dead (Isaiah 53:10-12; Psalms 16:8-11) and Who would raise others from

the dead at the last day (Isaiah 26:19; Daniel 12:2; John 5:29). This was what all

Israel (the twelve tribes) also hoped for, the coming of the Messiah and the

resurrection from the dead, ‘Jesus and the resurrection’. Let them therefore be

aware that he stands to be judged before them this day, because is a Jew and as a

Jew he has a Jewish hope. Paul is not shamming here. He believed that the church

was the true Israel, the true Vine (John 15:1-6), the Israel of God (Galatians 6:16),

and that they were God’s true people.

Once again it is clear that Paul sees one of the main reasons why he is being so

hounded as arising from the fact of his belief in the resurrection as especially

revealed in the resurrection of Christ. It is this is that the chief priests are so bigoted

against. And yet the promises of God concerning the Messiah and the coming

resurrection are what all the people of Israel (the whole twelve tribes - apart from

these few) hope to attain to by serving God faithfully. That indeed is why he himself

is serving God faithfully! And this is the hope concerning which he is being accused.

And then he challenges them as to why it should be thought so incredible that God

can raise the dead. After all, if He is the living God, can He not do anything?

By facing them up with Christ and the resurrection he was bringing what was

possibly a new message to the Gentiles among the audience, as he had in Athens

(Acts 17:18; Acts 17:31-32), but at the same time he was wooing the supporters of

the Pharisees who taught the resurrection from the dead, and linking it with the

Messianic hope. Let all recognise that the living God will do this. He will raise men

from the dead, and He has demonstrated this by raising Jesus Christ from the dead.

For in the end Paul’s purpose for both Jew and Gentile is eventually to introduce

them to the fact that Jesus Christ, Whom all the trouble is about, did rise from the

dead, and is now enthroned as Lord and Saviour.

His Wrongly Expressed Zeal in Serving the Lord In Which He Had Been Supported

By His Accusers.

7 This is the promise our twelve tribes are hoping

to see fulfilled as they earnestly serve God day

and night. King Agrippa, it is because of this hope

that these Jews are accusing me.

BAR�ES, "Unto which promise - To the fulfillment of which promise they hope to come; that is, they hope and believe that the promise will be fulfilled, and that they will partake of its benefits.

Our twelve tribes - This was the name by which the Jews were designated. The ancient Jewish nation had hoped to come to that promise; it had been the hope and expectation of the nation. Long before the coming of the Messiah, ten of the twelve tribes had been carried captive to Assyria, and had not returned, leaving but the two tribes of Benjamin and Judah. But the name, “the twelve tribes,” as used to designate the Jewish people, would be still retained. Compare Jam_1:1. Paul here says that the hope referred to had been that of the Jewish nation. Except the comparatively small portion of the nation, the Sadducees, the great mass of the nation had held to the doctrine of a future state. This Agrippa would know well.

Instantly - Constantly; with intensity �ν en �κτένεια ekteneia; with zeal. This was

true, for, amidst all the sins of the nation, they observed with punctuality and zeal the outward forms of the worship of God.

Serving God - In the ordinances and observances of the temple. As a nation they did not serve him in their hearts, but they kept up the outward forms of religious worship.

Day and night - With unwearied zeal; with constancy and ardor, Luk_2:37. The ordinary Jewish services and sacrifices were in the morning and evening, and might be said to be performed day and night. Some of their services, as the Paschal supper, were prolonged usually until late at night. The main idea is, that they kept up the worship of God with constant and untiring zeal and devotion.

For which hope’s sake - On account of my cherishing this hope in common with the great mass of my countrymen. See Act_23:6. If Paul could convince Agrippa that the main point of his offence was what had been the common belief of his countrymen, it would show to his satisfaction that he was innocent. And on this ground he put his defense - that he held only what the mass of the nation had believed, and that he maintained this in the only consistent and defensible manner that God had, in fact, raised up the Messiah, and had thus given assurance that the dead would rise.

GILL, "Unto which promise,.... Of the Messiah, and salvation by him; and of the resurrection of the dead and eternal glory, as following upon it:

our twelve tribes, instantly serving God day and night hope to come; and enjoy the Messiah, and all blessings along with him; and the happy state of the resurrection and eternal life: the people of Israel were distinguished into twelve tribes, according to the names of the twelve patriarchs, the sons of Jacob; and though ten of the tribes had been carried captive, and had not returned as tribes, yet there were many of the several tribes, who either were left in the land, or returned along with the two tribes, and were mixed with them: and this way of speaking here used by Paul, and also by James, Jam_1:1 is justified by Jewish writers: the Misnic doctors say (c),

"the twelve tribes bring twelve heifers, and for idolatry they bring twelve heifers and

twelve goats:''

compare with this Ezr_6:17, yea, they say (d).

""twelve tribes" are called, קהל, "a congregation", eleven tribes are not called a

congregation.''

This suggests a reason of the apostle's use of this phrase, for he here represents the Israelites as a worshipping assembly, serving God continually, night and day, as they were by their representatives, the priests and stationary men in the temple; and that with intenseness, ardour, and fervency, as the word rendered "instantly" signifies being in a longing and earnest expectation of the coming of the Messiah, and of his world to come, and of the resurrection of the dead, and a future state of happiness.

For which hope's sake, King Agrippa, I am accused of the Jews: for preaching that the Messiah, the twelve tribes hope for, is already come and that there is salvation in him, and in no other, and that there will be a resurrection of the dead, both just and unjust; and that there is another world and state after this, in which men will be happy and miserable; and these were the charges and accusations, or the sum of what were exhibited against him.

JAMISO�,"Unto which promise — the fulfillment of it.

our twelve tribes — (Jam_1:1; and see on Luk_2:36).

instantly — “intently”; see on Act_12:5.

serving God - in the sense of religious worship; on “ministered,” see on Act_13:2.

day and night, hope to come — The apostle rises into language as catholic as the thought - representing his despised nation, all scattered thought it now was, as twelve great branches of one ancient stem, in all places of their dispersion offering to the God of their fathers one unbroken worship, reposing on one great “promise” made of old unto their fathers, and sustained by one “hope” of “coming” to its fulfillment; the single point of difference between him and his countrymen, and the one cause of all their virulence against him, being, that his hope had found rest in One already come, while theirs still pointed to the future.

For which hope’s sake, King Agrippa, I am accused of the Jews — “I am accused of Jews, O king” (so the true reading appears to be); of all quarters the most surprising for such a charge to come from. The charge of sedition is not so much as alluded to throughout this speech. It was indeed a mere pretext.

CALVI�, "7.Whereunto our twelve tribes. Paul complaineth before Agrippa, that

the state of the Church is come to that pass, that the priests set themselves against

the common hope of all the faithful; as if he should say, To what end do those of our

nation, who worship God carefully, and spend both days and nights in the duties of

godliness, sigh in their prayers, save only that they may at length come unto eternal

life? But the same is the mark whereat I aim in all my doctrine; because, when the

grace of redemption is set before men, the gate of the kingdom of heaven is set open

therewithal. And when I preach the author of salvation raised up from the dead, I

offer the first-fruits of immortality in his person; so that the former confirmation of

his doctrine was taken out of the Word of God, when he cited the promise made to

the fathers. �ow, in the second place, he addeth the consent of the Church. And this

is the best way to maintain and avouch the opinions of faith, that the authority of

God go foremost; and that then the consent of the Church come next. Though we

ought therewithal wisely to make choice of the true Church, as Paul doth teach us in

this place by his own example; for though he knew that the priests did pretend the

visor [mask] of the Church against him, yet he doth boldly affirm, that the sincere

worshippers of God are on his side, and he is content with their defense. For when

he meaneth [nameth] the twelve tribes, he doth not speak generally of all those

which came of Jacob according to the flesh; but he meaneth those only which did

retain the true study of godliness. For it had been an unmeet thing to commend the

nation generally for the fear of God, which was only in a few. −

The Papists deal very disorderly in both; who, by the voices and consents of men,

oppress the Word of God, and give also the name and title of the Catholic Church to

a filthy rabblement of unlearned and impure men, without any color or shame. But

if we will prove that we think as the true Church thinketh, we must begin with the

prophets and apostles; then those must be gathered unto them whose godliness is

known and manifest. If the Pope and his clergy be not on our side, we need not

greatly to care. And the true affection of true religion is proved by continuance and

vehemency, which was of singular force at that time, principally when the Jews were

in greatest misery. −

COFFMA�, "Twelve tribes ... Despite the widespread opinion to the effect that the

ten northern tribes "disappeared," there is no doubt that "A great part of the ten

tribes had at various times returned to their country,"[8] Anna, for example, having

been of the tribe of Asher (Luke 2:36).

Concerning this hope ... refers to the hope of the resurrection of the dead as proved

by the resurrection of Christ. In fact Paul made our Lord's resurrection to be the

only sure proof of that hope; and, as Milligan said, "He taught that the hope of

Israel was to be found only in and through Jesus of �azareth!"[9] This, of course,

infuriated many of the Jews; but this seemed to Paul an incredible behavior on their

part.

Accused by the Jews ... Here again, the proper rendition would be "accused by

Jews," that is, some Jews (see under Acts 26:2). Harrison agreed with Campbell on

this, rendering it "by Jews." Paul's meaning was given by him thus: "It is an utterly

amazing thing that Jews who have hope in the resurrection should accuse Paul for

entertaining the same hope."[10] MacGreggor renders this, "Jews, of all

people!"[11]

[8] John Wesley, Commentary on the �ew Testament (Grand Rapids, Michigan:

Baker Book House), in loco.

[9] Robert Milligan, Analysis of the �ew Testament (Cincinnati, Ohio: Bosworth,

Chase and Hall), p. 404.

[10] Everett F. Harrison, Wycliffe Bible Commentary (Chicago: Moody Press,

1971), p. 478.

[11] G. H. C. MacGreggor, The Interpreter's Bible (�ew York: Abingdon Press,

1954), Vol. IX, p. 324.

ELLICOTT, "(7) Our twelve tribes.—The noun is strictly a neuter adjective: our

twelve-tribed nation. It will be noted that St. Paul, like St. James (James 1:1),

assumes the twelve tribes to be all alike sharers in the same hope of Israel, and

ignores the legend, so often repeated and revived, that the ten tribes of the northern

kingdom of Israel, after they had been carried away by Salmaneser, had wandered

far away, and were to be found, under some strange disguise, in far-off regions of

the world. The earliest appearance of the fable is in the apocryphal. 2 Esdras 13:40-

46, where they are said to have gone to “a country where never man kind dwelt, that

they might there keep the statutes which they never kept in their own land.” The

Apostle, on the contrary, represents the whole body of the twelve tribes as alike

serving God (with the special service of worship) day and night, and speaks as

accused because he had announced that the promise of God to their fathers had

been fulfilled to them.

8 Why should any of you consider it incredible

that God raises the dead?

BAR�ES, "Why should it be thought ... - The force of this question will be better

seen by an exclamation point after why τί ti. “What! is it to be thought a thing

incredible?” etc. It intimates surprise that it should be thought incredible, or implies that no reason could be given why such a doctrine should be unworthy of belief.

A thing incredible - A doctrine which cannot be credited or believed. Why should it be regarded as absurd?

With you - This is in the plural number, and it is evident that Paul here addressed, not Agrippa alone, but those who sat with him. There is no evidence that Agrippa doubled that the dead could be raised, but Festus, and those who were with him, probably did, and Paul, in the ardor of his speech, turned and addressed the entire assembly. It is very evident that we have only an outline of this argument, and there is every reason to suppose that Paul would dwell on each part of the subject at greater length than is here recorded.

That God should raise the dead - Why should it be regarded as absurd that God -who has all power, who is the creator of all, who is the author of the human frame

should again restore man to life and continue his future existence? The resurrection is no more incredible than the original creation of the body, and it is attended with no greater difficulties. And as the perfections of God will be illustrated by his raising up the dead; as the future state is necessary to the purposes of justice in vindicating the just and punishing the unjust, and as God is a righteous moral governor, it should not be regarded as an absurdity that he will raise up those who have died, and bring them to judgment.

CLARKE, "That God should raise the dead? - As Agrippa believed in the true God, and knew that one of his attributes was omnipotence, he could not believe that the resurrection of the dead was an impossible thing; and to this belief of his the apostle appeals; and the more especially, because the Sadducees denied the doctrine of the resurrection, though they professed to believe in the same God. Two attributes of God stood pledged to produce this resurrection: his truth, on which his promise was founded; and his power, by which the thing could be easily affected, as that power is unlimited.

Some of the best critics think this verse should be read thus: What! should it be thought a thing incredible with you, if God should raise the dead?

GILL, "Why should it be thought a thing incredible with you,.... You Heathens and Sadducees; for the doctrine of the resurrection of the dead was thought an incredible doctrine by the Heathens in general, and therefore was laughed at by the Stoic and Epicurean philosophers at Athens, when preached by the apostle there; and by a particular sect among the Jews, the Sadducees; and the apostle may be thought either to address himself to Festus, the Roman governor, and to the chief captains, who were present, and, being Heathens, disbelieved this doctrine; or else to King Agrippa, who might be a Sadducee, and to such of the Sadducees as were in court, and expostulate with them, why it should be looked upon as a thing by no means to be credited,

that God should raise the dead; which may be understood both of the particular resurrection of Christ from the dead, which was not believed, neither by the Romans nor by the Jews, and neither by Pharisees nor Sadducees; or of the general resurrection of the dead, which was judged from the nature of things to be impracticable, and impossible by the latter, as well as by the Heathens: but since God is omniscient and omnipotent, and just and true, knows where every particle of a dead body lies, and can gather all together, and inspire with life; which he can as easily do, as to form all things out of nothing, as he did; and his justice and veracity seem to require, that the same bodies which have been partners with their souls in sinning, or in sufferings should share with them in woe or in happiness; it can neither be absurd, unreasonable, nor incredible, to suppose that God will raise them from the dead.

HE�RY, "(5.) This was what he would persuade all that heard him cordially to embrace (Act_26:8): Why should it be thought a thing incredible with you that God should raise the dead? This seems to come in somewhat abruptly; but it is probable Paul said much more than is here recorded, and that he explained the promise made to the fathers to be the promise of the resurrection and eternal life, and proved that he was in the right way of pursuing his hope of that happiness because he believed in Christ who

had risen from the dead, which was a pledge and earnest of that resurrection which the fathers hoped for. Paul is therefore earnest to know the power of Christ's resurrection,that by it he might attain to the resurrection of the dead; see Phi_3:10, Phi_3:11. Now many of his hearers were Gentiles, most of them perhaps, Festus particularly, and we may suppose, when they heard him speak so much of Christ's resurrection, and of the resurrection from the dead, which the twelve tribes hoped for, that they mocked, as the Athenians did, began to smile at it, and whispered to one another what an absurd thing it was, which occasioned Paul thus to reason with them. What! is it thought incredible with you that God should raise the dead? So it may be read. If it be marvellous in your eyes, should it be marvellous in mine eyes, saith the Lord of hosts? Zec_8:6. If it be above the power of nature, yet it is not above the power of the God of nature. Note, There is no reason why we should think it at all incredible that God should raise the dead. We are not required to believe any thing that is incredible, any thing that implies a contradiction. There are motives of credibility sufficient to carry us through all the doctrines of the Christian religion, and this particularly of the resurrection of the dead. Has not God an infinite almighty power, to which nothing is impossible? Did not he make the world at first out of nothing, with a word's speaking? Did he not form our bodies, form them out of the clay, and breathe into us the breath of life at first? and cannot the same power form them again out of their own clay, and put life into them again? Do we not see a kind of resurrection in nature, at the return of every spring? Has the sun such a force to raise dead plants, and should it seem incredible to us that God should raise dead bodies?

III. He acknowledges that while he continued a Pharisee he was a bitter enemy to Christians and Christianity, and thought he ought to be so, and continued so to the moment that Christ wrought that wonderful change in him. This he mentions,

1. To show that his becoming a Christian and a preacher was not the product and result of any previous disposition or inclination that way, or any gradual advance of thought in favour of the Christian doctrine; he did not reason himself into Christianity by a chain of arguments, but was brought into the highest degree of an assurance of it, immediately from the highest degree of prejudice against it, by which it appeared that he was made a Christian and a preacher by a supernatural power; so that his conversion in such a miraculous way was not only to himself, but to others also, a convincing proof of the truth of Christianity.

JAMISO�,"Why should it be thought a thing incredible ... that God should raise the dead? — rather, “Why is it judged a thing incredible if God raises the dead?” the case being viewed as an accomplished fact. No one dared to call in question the overwhelming evidence of the resurrection of Jesus, which proclaimed Him to be the Christ, the Son of God; the only way of getting rid of it, therefore, was to pronounce it incredible. But why, asks the apostle, is it so judged? Leaving this pregnant question to find its answer in the breasts of his audience, he now passes to his personal history.

CALVI�, "8.Why should I do not doubt but that he proved that both by reason,

and also by testimonies of Scripture, which he taught concerning the resurrection

and the heavenly life. But for good causes doth he call back those unto whom he

speaketh unto the power of God, lest they judge thereof according to their own weak

capacity. For nothing can more hardly sink into men’s brains, than that men’s

bodies shall be restored when as they be once consumed. − (611) Therefore, seeing it

is a mystery far surpassing man’s wit, let the faithful remember how far the infinite

power of God doth reach, and not what they themselves comprehend; as the same

Paul teacheth in the third chapter to the Philippians ( Philippians 3:21). For when

he hath said that our vile bodies shall be made like to the glorious body of Christ, he

addeth immediately, “according to the mighty working whereby he is able to subdue

all things to himself.” But men are for the most part injurious − (612) to God, who

will not have his arm to reach any farther than their understanding and reason can

reach; so that so much as in them lieth they would desire to restrain the greatness of

his works (which surpasseth heaven and earth) unto their straits. − (613) But, on the

other side, Paul commandeth us to consider what God is able to do, that being lifted

up above the world, we may learn to conceive the faith of the resurrection, not

according to the weak capacity of our mind, but according to his omnipotency.

“ Ubi in nihilum redacta fuerint,” after being reduced to nothing.

“ Maligni... et injurii,” malignant and injurious,

“ Ad suas angustias,” to their narrow capacity.

COFFMA�, "This identified Paul's principal accusers as being the Sadducees who

denied the resurrection; and his affirmation that Jesus had risen from the dead

further identified them as murderers of the Son of God. Their hatred, therefore,

"was principally instigated by his preaching the resurrection, and preaching it

through Christ."[12]

Lange, Hackett, Howson, and other able scholars give what is thought to be a better

rendition of this verse, as follows: "What! Is it judged incredible, etc.?"[13] This

avoids the categorical declaration that Paul's hearers made such a judgment,

although of course Festus certainly did so.

[12] J. W. McGarvey, Commentary on Acts (Cincinnati, Ohio: Standard Publishing

Company), 2p. 251.

[13] John Peter Lange, Commentary on Acts (Grand Rapids, Michigan: Zondervan

Publishing House), p. 441.

BE�SO�, "Acts 26:8-11. Why should it be thought a thing incredible — (It was

thought so by Festus, Acts 25:19, to whom Paul answers as if he had heard him

discourse;) that God — A Being of infinite perfections, and the original author of

the human frame; should raise the dead — And continue their existence in a future

state? Will not his Almighty power enable him to do it? and will not the honour of

his moral attributes be hereby illustrated and vindicated? And if it be credible, is it

not important enough to deserve the most attentive regard? I verily thought, &c. —

That is, when I was a Pharisee; that I ought to do many things (which he now

enumerates) contrary to the name — Destructive of the cause and religion; of Jesus

of �azareth — Or, Jesus the �azarene, whom under that title I once impiously

derided, esteeming all his pretences to be the Messiah at once false and

contemptible. He now proceeds to give an account of the extraordinary scenes

through which he had passed, and which had occasioned a change in his views and

conduct. Which thing I also did in Jerusalem — Where many, now living, were

witnesses of my rage against the Christians; and many of the saints — Persons not

only innocent, but just, good, and holy; I shut up in prison — φυλακαις, in prisons;

having received authority from the chief priests to do it; and when they were put to

death — Were condemned to die; I gave my vote against them — I joined with those

who condemned them. It does not appear that Paul had any vote in the sanhedrim:

and we do not certainly know that, before Paul’s conversion, any more than Stephen

were put to death for Christianity, in whose condemnation there was no voting at

all. But the meaning plainly is, that he instigated the people against them as much as

he could, in that instance, and in others which possibly might occur, whether at

Jerusalem or elsewhere, though not recorded in the �ew Testament. Accordingly

the Syriac renders it, I joined with those that condemned them; and Grotius

observes, that the original phrase, κατηνεγκα ψηφον, has evidently sometimes this

general signification. And I punished them oft in every synagogue — Wherever I

met with them; and — When I could possibly effect it, I compelled them to

blaspheme — The name of the Lord Jesus, and openly to renounce all faith in him,

and subjection to him. This was the most dreadful of all the sinful acts which he

committed; and, it seems, grieved him most: and no guilt can lie heavier upon

persecutors, than that of forcing men’s consciences, and triumphing over them, by

putting them to the torture, and thereby compelling them to abjure their religion.

How light soever they may make of such guilt, and even rejoice in the proselytes

they gain by their acts of violence and cruelty, awful, sooner or later, will be the

condition of all such! For if Spira, who was compelled, suffered so terribly, what

will become of those who compel like Saul, but do not repent like him? And being

exceedingly mad against them — περισσως εµµαινοµενος, beyond measure furious;

I persecuted them even unto strange cities — To which some of them had fled, to

avoid or escape my outrageous cruelty, pursuing and hunting out the poor refugees,

and endeavouring to drive them, not only out of their country, but out of the world.

ELLICOTT, "(8) Why should it be thought a thing incredible . . .?—Some MSS.

give a punctuation which alters the structure of the sentence: What! is it thought a

thing incredible . . . ? The appeal is made to Agrippa as accepting the sacred books

of Israel, in which instances of a resurrection were recorded (1 Kings 17:17-23; 2

Kings 4:18-37), and which ought to have hindered him from postulating the

incredibility of the truth which St. Paul preached, and which included (1) the

doctrine of a general resurrection, and (2) the fact that Christ had risen. The Greek

use of the present tense, that God raiseth the dead, gives prominence to the first

thought rather than the second. Agrippa, as probably allied, as the rest of his

kindred had been, with the Sadducean high priests, not a few of whom he had

himself nominated, was likely to reject both.

BURKITT, "As if the apostle had said, "The great point in controversy between me

and you is this, Whether the dead in general shall arise? and, Whether Christ in

particular be risen from the dead? �ow why should either seem incredible to you?

Is it too hard for God, who made the world, and upholds the world, and gives life to

all living; is it too hard or difficult for him to raise the dead? If not, why should it be

thought incredible or impossible?"

Learn hence, That the doctrine of the resurrection of the dead, both of the just and

unjust, is neither incredible, nor impossible, neither against right reason nor true

faith.

�ISBET, "ST. PAUL A�D THE RESURRECTIO�

‘Why should it be thought a thing incredible with you, that God should raise the

dead?’

Acts 26:8

St. Paul’s appeal to Cæsar placed Festus in a difficulty. How could he draw up the

indictment? The arrival of King Agrippa II. with his sister Bernice on their

congratulatory visit to Festus was opportune. Agrippa would hear the man himself,

and in this twenty-sixth chapter of the Acts we have the record of the Apostle’s most

impressive address. The question in the text is difficult to answer, for God is

omnipotent. King Agrippa could give no answer, nor can we. But we may meditate

on the fact.

I. The evidence for the Resurrection.—Jesus of �azareth was certainly dead; and by

the testimony of those who had every opportunity to ascertain the fact He was

certainly alive again. �ot one of the disciples expected the Saviour to rise again; it

was only by the irresistible power of accumulating evidence that they were forced

from their incredulity to the conviction of the truth. He was seen by five hundred

men and women who could not all have been fools or fanatics. On the basis of belief

in the Resurrection a large community speedily sprang up in the world. On this

basis still rests the Church of the Redeemer.

II. The practical importance of the Resurrection.

(a) If no Resurrection, we must part with that absolute confidence which we feel in

every single statement that the Saviour made.

(b) If no Resurrection, we are deprived of assurance that there is any connection

between His death and the forgiveness of our sins.

(c) If no Resurrection, then, to say the least, Christ was mistaken about Himself.

III. If we lose hold of the Resurrection we lose hold of that great foundation-truth

that Jesus is the Son of God—the Eternal Son of the Eternal Father.

—Rev. Prebendary Gordon Calthrop.

Illustration

‘On the basis of belief in the Resurrection of Jesus Christ, with all that it involves, a

large community speedily sprang up in the world, as you will gather if you read the

Epistles to the Romans, Galatians, and Corinthians—these Epistles having been

written by St. Paul before any of the Gospels were issued, and only a few years after

the crucifixion on Calvary. Relying on the testimony of those who had seen Jesus

after He rose again from the dead—men and women, young and old people—many

of them of intelligence, and standing, and culture, believed in Jesus, and were

baptized into His �ame, and formed the nucleus of what we now call the Christian

Church.’

9 “I too was convinced that I ought to do all that

was possible to oppose the name of Jesus of

�azareth.

BAR�ES, "I verily thought - I indeed µ!ν men supposed. Paul here commences the

account of his conversion, and states the evidence on which he judged that he was called of God to do what he had done. He begins by saying that it was not because he was originally disposed to be a Christian, but that he was violently and conscientiously opposed to Jesus of Nazareth, and had been converted when in the full career of opposition to him and his cause.

With myself - I thought to myself; or, I myself thought. He had before stated the hopes and expectations of his countrymen, Act_26:6-8. He now speaks of his own views and purposes. “For myself, I thought,” etc.

That I ought to do - That I was bound, or that it was a duty incumbent on me - δε#ν

dein. “I thought that I owed it to my country, to my religion, and to my God, to oppose in

every manner the claims of Jesus of Nazareth to be the Messiah.” We here see that Paul was conscientious, and that a man may be conscientious even when engaged in enormous wickedness. It is no evidence that one is right because he is conscientious. No small part of the crimes against human laws, and almost all the cruel persecutions against Christians, have been carried on under the plea of conscience. Paul here refers to his conscientiousness in persecution to show that it was no slight matter which could have changed his course. As he was governed in persecution by conscience, it could have been only by a force of demonstration, and by the urgency of conscience equally clear and strong, that he could ever have been induced to abandon this course and to become a friend of that Saviour whom he had thus persecuted.

Many things - As much as possible. He was not satisfied with a few things a few words, or purposes, or arguments; but he felt bound to do as much as possible to put down the new religion.

Contrary to the name ... - In opposition to Jesus himself, or to his claims to be the Messiah. The “name” is often used to denote the “person” himself, Act_3:6.

GILL, "I verily thought with myself,.... This seems to be a correction of himself, why he should wonder at their ignorance and unbelief, particularly with respect to Jesus being the Messiah, and his resurrection from the dead, and expostulate with them about it; when this was once his own case, it was the real sentiments of his mind, what in his conscience he believed to be right and just; namely,

that I ought to do many things contrary to the name of Jesus of Nazareth; to him himself, to his religion, to his Gospel, and ordinances, and people; by blaspheming his name, by denying him to be the Messiah, by condemning his religion as heresy, by disputing against his doctrines, and manner of worship, and by persecuting his followers.

HE�RY, "(1.) What a fool he was in his opinion (Act_26:9): He thought with himself that he ought to do many things, every thing that lay in his power, contrary to the name of Jesus of Nazareth, contrary to his doctrine, his honour, his interest. That name did not harm, yet, because it agreed not with the notion he had of the kingdom of the Messiah, he was for doing all he could against it. He thought he did God good service in persecuting those who called on the name of Jesus Christ. Note, It is possible for those to be confident they are in the right who yet are evidently in the wrong; and for those to think they are doing their duty who are wilfully persisting in the greatest sin. Those that hated their brethren, and cast them out, said, Let the Lord be glorified, Isa_66:5. Under colour and pretext of religion, the most barbarous and inhuman villanies have been not only justified, but sanctified and magnified, Joh_16:2.

CALVI�, "9.And I truly. If Paul had not spoken more things than those which

Luke hath hitherto recited, his speech had not hanged well together. − (614) Whence

we prove that which was said before, that after that he had spoken of the covenant

of God, he intreated of the grace and office of Christ, as the matter required. And he

repeateth the history of his conversion for this cause, not only that he may remove

from himself all suspicion of lightness, but that he may testify that God had called

him, and that he was even enforced by a commandment coming from heaven. For,

seeing that he was, contrary to his expectation, suddenly made a sheep of a wolf,

such a violent change is of no small importance to purchase credit to his doctrine. −

Therefore, he amplifieth that his heat and vehement desire which he had to punish −

(615) the members of Christ, and also that stubbornness whereunto he was wholly

given over. If he had been nousled [brought] up in the faith of Christ from his

youth, or if he had been taught by some man, he should have embraced it willingly

and without resistance, he himself should have been sure of his calling, but it should

not have been so well known to others. But now, seeing that being inflamed with

obstinate and immoderate fury, being moved with no occasion, neither persuaded

by mortal man, he changeth his mind, it appeareth that he was tamed and brought

under by the hand of God. −

Therefore, this contrariety is of great weight, − (616) in that he saith that he was so

puffed up with pride, that he thought he should get the victory of Christ, whereby

he teacheth that he was nothing less than made − (617) a disciple of Christ through

his own industry. The name of Jesus of �azareth is taken in this place for the whole

profession of the gospel, which Paul sought to extinguish, by making war ignorantly

against God, as we may see. − (618) −

“ Abrupta esset,” would have been abrupt.

“ �ocendi,” to persecute

“ Magnum ergo pondus habet ista antithesis,” there is a great force, therefore, in the

antithesis.

“ �ihil minus... quam factum,” that he was by no means made.

“ Hoc modo,” in this way.

COFFMA�, "Having already shown that he was one with Agrippa in the hope of

the resurrection which he supposedly held, Paul here moved to find further common

ground with him, as having been, like Agrippa's whole family, a persecutor of the

church.

I verily thought ... means that Paul truly believed, "proving that a man may be

conscientious even when engaged in enormous wickedness."[14]

With myself ... "All thinking with self is self-centered ... It is only when we center

our thinking in Christ that we think correctly."[15]

Here, as McGarvey said, it is clear that "Paul thought he was doing God service; but

this must not prevent us from interpreting the remark about kicking against the

goad as referring to the goadings of conscience."[16]

[14] Albert Barnes, op. cit., p. 350.

[15] W. R. Walker, Studies in Acts (Joplin, Missouri: College Press), p. 89.

[16] J. W. McGarvey, op. cit., p. 254.

CO�STABLE, 9-11, "As a Pharisaic Jew, Paul had opposed the conclusion that

Jesus of �azareth was the Messiah. He had disbelieved in the resurrection of Jesus

who did not seem to fit the scriptural image of that Savior. "Cast my vote" (Acts

26:10) may be metaphorical (cf. Acts 8:1; Acts 22:20) or, less likely, literal. There is

no evidence that Paul was ever a member of the Sanhedrin, but he could have voted

to punish Christians in lower courts such as the ones that existed in local

synagogues. Paul tried to force Christians to blaspheme by getting them to say that

Jesus was not the Christ or by getting them to curse Him (cf. 1 Corinthians 12:3).

He was so zealous for his errant belief that he even pursued Christians to foreign

cities to persecute them.

"The great Christians have never been afraid to point to themselves as living and

walking examples of the power of Christ. The gospel to them was not a form of

words; it was not a form of intellectual belief; it was a power unto salvation. It is

true that a man can never change himself; but it is also gloriously true that what he

cannot do, Jesus Christ can do for him." [�ote: Barclay, pp. 193-94.]

BURKITT, "Here the apostle frankly declares, That he was once as sharp and bitter

an enemy to Christ, and to all that believed in him, as any one whatever; and

thought himself bound in conscience to persecute all that owned him, and with

threatenings and tortures compelled them to deny Christ; and being exceedingly

fierce, he forced them to fly to heathen cities to escape his fury.

Where note, 1. That we ought to be upon very good and sure grounds, before we

oppose and persecute any.

2. That some persecute others, and at the same time think they do well in so doing: I

verily thought, says the apostle, that I ought to do many things contrary to the name

of Jesus. He spake as if his conscience would have troubled others, for that which

was indeed their conscience.

�ote, 3. That Paul, being a blasphemer himself, compelled the professors of the

gospel to blaspheme. This he probably did two ways.

First, by his example; they imitated him in blaspheming, or speaking evil of the

ways of Christ.

Or, secondly, by his cruelty: vexing them so in the professions of Christ, that some

who were unsettled probably fell away, and blasphemed the name of Christ, which

they had professed: He compelled them to blaspheme.

There is a compelling power and constraining force in example, especially in the

example of persons in power and authority. Men sin with a kind of authority: Paul's

blasphemous example compelled others to blaspheme.

PETT 9-11, "He then described how he himself had been a persecutor of Christians

in the earliest days, having seen himself as an enemy of Jesus Christ. And in the

course of this he had imprisoned men (like he was now imprisoned) and had

received authority from the very chief priests (who are now trying to put him to

death), to put others to death. Indeed he had been so incensed against Christians

that he had beaten them in the synagogues and had tried to force them, by torture

and threats of death for them and their families, to blaspheme the name of Christ,

and had even followed them to foreign cities for that purpose. He wanted his

listeners to know that, although he had been full of religious zeal, he now recognised

that he had been totally in the wrong, as his change of life revealed (just as it would

now be wrong for them to punish him in the same way, without any real

justification). He also wanted them to recognise what a genuine person he was in

whatever he did. Let them also consider what amazing thing would be required to

alter the course of his life.

‘Gave my vote against them.’ �ot as a member of the Sanhedrin, which he never

claims to have been, but as one who in one way or another signified assent to the

verdict reached, either by yelling his agreement from the crowd who observed the

court, or possibly because he was co-opted onto a committee formed by the

Sanhedrin to see to these matters. Possibly it includes when having arrested

‘blasphemers’ they discussed among themselves whether they should kill them

discreetly in order to save the courts the trouble. But the point is that he was always

‘for’ their death. Such a man could surely never have changed unless something

remarkable had taken place.

His Experience of the Glory of the Lord, and the Lord’s Voice From Heaven

10 And that is just what I did in Jerusalem. On

the authority of the chief priests I put many of the

Lord’s people in prison, and when they were put

to death, I cast my vote against them.

BAR�ES, "Which thing I also did ... - Act_8:3.

And many of the saints ... - Many Christians, Act_8:3.

And when they were put to death - In the history of those transactions, there is no account of any Christian being put to death except Stephen, Acts 7. But there is no improbability in supposing that the same thing which had happened to Stephen had occurred in other cases. Stephen was the first martyr, and as he was a prominent man his case is particularly recorded.

I gave my voice - Paul was not a member of the Sanhedrin, and this does not mean that he voted, but simply that he joined in the persecution; he approved it; he assented to the putting of the saints to death. Compare Act_22:20. The Syriac renders it, “I joined with those who condemned them.” It is evident, also, that Paul instigated them in this persecution, and urged them on to deeds of blood and cruelty.

CLARKE, "Many of the saints - From what is said in this verse, it seems that Paul, before his conversion, was invested with much power: he imprisoned the Christians; punished many in various synagogues; compelled them to blaspheme - to renounce, and, perhaps, to execrate Christ, in order to save their lives; and gave his voice, exerted all his influence and authority, against them, in order that they might be put to death; and from

this it would seem that there were other persons put to death besides St. Stephen, though their names are not mentioned.

GILL, "Which thing I also did in Jerusalem,.... The metropolis of Judea, where he had had his education, and was well known; here he consented to the death of Stephen, and held the clothes of the witnesses while they stoned him; and here he haled men and women out of their houses, and committed them to prison, and made havoc of the church of Christ, and destroyed the faith, and those that professed it, as much as in him lay.

And many of the saints I shut up in prison; at Jerusalem; see Act_8:3.

having received authority from the chief priests; to take them up, and imprison them.

And when they were put to death; for it seems there were more than Stephen put to death, though we have no account of them:

I gave my voice against them; not that he sat in council, or was a member of the Jewish sanhedrim, and voted for the execution of the Christians, but he was pleased with the sentence they passed, and approved of it; or he joined the zealots, who, without any form of law, seized on the Christians, and put them to death wherever they found them; and this he assented to, and encouraged: some render the words, "I carried the sentence"; as the Vulgate Latin version; that is, the sentence of condemnation, which the Jewish sanhedrim passed upon the disciples and followers of Christ: this Saul took, and carried, it may be, both to the Roman governor, to be signed by him, and to the officers to put it in execution; so industrious and forward was he in persecuting the saints.

HE�RY 10-11, "(2.) What a fury he was in his practice, Act_26:10, Act_26:11. There is not a more violent principle in the world than conscience misinformed. When Paul thought it his duty to do all he could against the name of Christ, he spared no pains nor cost in it. He gives an account of what he did of that kind, and aggravates it as one that was truly penitent for it: I was a blasphemer, a persecutor, 1Ti_1:13. [1.] He filled the jails with Christians, as if they had been the worst of criminals, designing hereby not only to terrify them, but to make them odious to the people. He was the devil that cast some of them into prison (Rev_2:10), took them into custody, in order to their being prosecuted. Many of the saints did I shut up in prison (Act_26:10), both men and women, Act_8:3. [2.] He made himself the tool of the chief priests. Herein from them he received authority, as an inferior officer, to put their laws in execution, and proud enough he was to be a man in authority for such a purpose. [3.] He was very officious to vote, unasked for, the putting of Christians to death, particularly Stephen, to whose death Saul was consenting (Act_8:1), and so made himself particeps criminis - partaker of the crime. Perhaps he was, for his great zeal, though young, made a member of the sanhedrim, and there voted for the condemning of Christians to die; or, after they were condemned, he justified what was done, and commended it, and so made himself guilty ex post facto - after the deed was committed, as if he had been a judge or jury-man. [4.] He brought them under punishments of an inferior nature, in the synagogues, where they were scourged as transgressors of the rules of the synagogue. He had a hand in the punishing of many; nay, it should seem the same persons were by his means often

punished, as he himself was five times, 2Co_11:24. [5.] He not only punished them for their religion, but, taking a pride in triumphing over men's consciences, he forced them to abjure their religion, by putting them to the torture: “I compelled them to blasphemeChrist, and to say he was a deceiver and they were deceived in him - compelled them to deny their Master, and renounce their obligations to him.” Nothing will lie heavier upon persecutors than forcing men's consciences, how much soever they may now triumph in the proselytes they have made by their violences. [6.] His rage swelled so against Christians and Christianity that Jerusalem itself was too narrow a stage for it to act upon, but, being exceedingly mad against them, he persecuted them even to strange cities. He was mad at them, to see how much they had to say for themselves, notwithstanding all he did against them, mad to see them multiply the more for their being afflicted. He was exceedingly mad; the stream of his fury would admit no banks, no bounds, but he was as much a terror to himself as he was to them, so great was his vexation within himself that he could not prevail, as well as his indignation against them. Persecutors are mad men, and some of them exceedingly mad. Paul was mad to see that those in other cities were not so outrageous against the Christians, and therefore made himself busy where he had no business, and persecuted the Christians even in strange cities. There is not a more restless principle than malice, especially that which pretends conscience.

This was Paul's character, and this his manner of life in the beginning of his time; and therefore he could not be presumed to be a Christian by education or custom, or to be drawn in by hope of preferment, for all imaginable external objections lay against his being a Christian.

CALVI�, "10.Which thing I did. He proveth by his very facts with what force of

zeal he was carried away to strive against Christ, until greater force did pull him

back, and made him go the quite contrary way. Furthermore, his adversaries were

witnesses of this his vehemency, so that it was most certain that he was suddenly

changed; and undoubtedly the priests would never have put him in any such office,

unless he had behaved himself courageously in exercising cruelty; and it was meet

that he should be very courageous who should satisfy their fury. This is also to be

noted, that Paul was not ashamed to confess how sore he had offended against God,

so that that might turn to the glory of Christ. It was to him undoubtedly

reproachful, to have been carried away with blind zeal, so that he enforced those to

blaspheme which did desire to serve God; to have troubled the good and simple

diversely; to have given sentence of the shedding of innocent blood; finally, to have

lifted up his horns even unto heaven, until he was thrown down. But he doth not

spare his own estimation, but doth willingly utter his own shame, that the mercy of

God may the more plainly appear thereby. −

Wherefore, there could no sinister suspicion rest in his speech, seeing that (without

having any respect of himself) he saith, that he did utterly offend − (619) in those

things whereby he got the praise of all the people. Therefore, he condemneth his

very zeal of madness, which others did honor. −

Whereby it appeareth how filthy the ambition of those men is, who are ashamed

simply to confess, if they have offended through ignorance or error. For although

they do not altogether excuse the same, yet they go about to lessen or paint these

things, for which they ought humbly with sorrow and tears to crave pardon. But

though Paul might have retained the fame of a courageous man, yet he confesseth he

was a madman. For the participle which Luke useth importeth thus much, that he

compelled many to blaspheme. By this we know that there was great corruption

even in the very first fruits of believers, seeing that having first professed themselves

to be disciples of Christ, and being afterwards discouraged with fear or stripes, they

did not only deny him, but also spake evil of his blessed name. Though the very

denial itself containeth an horrible blasphemy. −

“ Ultro sibi in crimen imputat,” voluntarily charges upon himself as criminal.

COFFMA�, "Many of the saints ... Although Paul had avoided calling the

Christians "saints" when he spoke in Jerusalem, here before an unbiased audience

he did so, "in order to bear witness for Christ and his church."[17]

They were put to death ... indicates that many more Christians lost their lives

through Saul's activities than would be supposed from the mention of Stephen only

in the �ew Testament.

I gave my vote against them ... There is no way that this can mean merely that "I

approved." "The Greek here means, `I cast down my pebble,' ... They literally cast

their pebbles into the urn, white for acquittal, black for condemnation."[18] Despite

the fact of Barnes and others denying that Paul was a member of the Sanhedrin,[19]

strong agreement is felt here with Boles, Hervey and Dummelow who declared that

this clause is equivalent to: "I was one of those who in the Sanhedrin voted for their

death."[20] From the fact of Paul's being in all probability a member of the

Sanhedrin (Howson concluded that he was also a married man.[21] The silence of

the �ew Testament on that proves nothing, for Paul's "suffering the loss of all

things for Christ" (Philippians 3:8) might well have included his being forsaken by

his wife.

[17] Lange, as quoted by John Wesley, op. cit., in loco.

[18] H. Leo Boles, Commentary on the Acts (�ashville: The Gospel Advocate

Company, 1953), p. 402.

[19] Albert Barnes, op. cit., p. 350.

[20] A. C. Hervey, op. cit., p. 265.

[21] J. S. Howson, op. cit., p. 64.

COKE, "Acts 26:10. I gave my voice against them.— St. Paul had no vote in the

sanhedrim, nor do we certainly know that he was personally concerned in the death

of any except Stephen, in whose condemnation there was no voting at all. But the

meaning plainly is, that he instigated the people against them as much as he could in

that instance, and any other that might occur, whether at Jerusalem or elsewhere;

which, as we hinted on ch. Acts 22:4 might perhaps be more than are recorded.

Accordingly the Syriac renders it, I joined with those who condemned them.

ELLICOTT, "(10) Many of the saints did I shut up in prison.—The use of the term

as applied to the believers in Christ (see �ote on Acts 9:13) is remarkable as an

example of courage. In the presence of Agrippa, St. Paul does not shrink from

speaking of them as the “holy ones” of God’s people Israel—what the Chasidim, or

“devout ones” (the “Assideans” of 1 Maccabees 7:13; 2 Maccabees 14:6) had been in

an earlier generation.

When they were put to death.—The history of the Acts records only one instance.

Were there other martyrdoms besides that of Stephen, of which we know nothing?

or does the Apostle speak in general terms of that single act? On the whole, the

former seems the more probable alternative. He was breathing an atmosphere of

“slaughter” (Acts 9:1). On this view, the language of Hebrews 12:4, “ye have not yet

resisted unto blood,” must be referred to the sufferings of a later time, or. more

probably, of a different region. In 1 Thessalonians 2:15, James 5:10, we have,

perhaps, traces of widely extended sufferings.

I gave my voice against them.—Better, gave my vote. The words show that St. Paul,

though a “young man” (see �ote on Acts 7:58), must have been a member either of

the Sanhedrin itself or of some tribunal with delegated authority.

11 Many a time I went from one synagogue to

another to have them punished, and I tried to

force them to blaspheme. I was so obsessed with

persecuting them that I even hunted them down in

foreign cities.

BAR�ES, "And I punished them oft ... - See Act_22:19.

And compelled them to blaspheme - To blaspheme the name of Jesus by denying that he was the Messiah, and by admitting that he was an impostor. This was the object which they had in view in the persecution. It was not to make them blaspheme or reproach God, but to deny that Jesus was the Messiah, and to reproach him as a deceiver and an impostor. It is not necessarily implied in the expression, “and compelled them to blaspheme,” that he succeeded in doing it, but that he endeavored to make them apostatize from the Christian religion and deny the Lord Jesus. It is certainly not impossible that a few might thus have been induced by the authority of the Sanhedrin

and by the threats of Paul to do it, but it is certain that the great mass of Christians adhered firmly to their belief that Jesus was the Messiah.

And being exceedingly mad - Nothing could more forcibly express his violence against the Christians. He raged like a madman; he was so ignorant that he laid aside all appearance of reason; with the fury and violence of a maniac, he endeavored to exterminate them from the earth. None but a madman will persecute people on account of their religious opinions; and all persecutions have been conducted like this, with the violence, the fury, and the ungovernable temper of maniacs.

Unto strange cities - Unto foreign cities; cities out of Judea. The principal instance of this was his going to Damascus; but there is no evidence that he did not intend also to visit other cities out of Judea and bring the Christians there, of he found any, to Jerusalem.

CLARKE, "Being exceedingly mad against them - Only a madman will persecute another because of his differing from him in religious opinion; and the fiercest persecutor is he who should be deemed the most furious madman.

Unto strange cities - Places out of the jurisdiction of the Jews, such as Damascus, which he immediately mentions.

GILL, "And I punished them oft in every synagogue,.... In Jerusalem, where there were many; See Gill on Act_24:12; by beating and scourging them there, as the manner was; see Mat_10:17.

and compelled them to blaspheme; the Lord Jesus Christ, both to deny him to be the Messiah, and to call him accursed; as the Jews and Heathens obliged some professors of Christianity to do, who were only nominal ones, and had not grace and strength to stand against their threatenings, and to endure their persecutions:

and being exceeding mad against them; full of malice, envy, and hatred:

I persecuted them even to strange cities; particularly Damascus; and of his journey thither, he gives an account in the following verse; or through the violence of his persecution he obliged them to fly to strange cities, where they were foreigners and strangers; though he himself might not follow them there, since we do not read of his going anywhere but to Damascus; whereas they that were scattered by the persecution, in which he was concerned, travelled as far as Phenice, Cyprus, and Antioch, Act_9:19. The phrase may be rendered, "even to cities without"; i.e. without the land of Israel:

frequent mention is made in Jewish writings of such and such cities being חוצה)לארץ,

"without the land".

COFFMA�, "The English Revised Version (1885) is superior to the KJV text which

seems to say that some of the Christians were caused to blaspheme; "but the tense of

the Greek word indicates that Paul failed in this";[22] he only attempted to cause

them to commit such a sin.

Even unto foreign cities ... is quite a revealing phrase, indicating a much more

extensive range of Saul's persecution, which obviously included operations against

the church in many places besides Damascus. Again, the brevity of the sacred

narrative is noted.

E�D�OTE:

[22] Everett F. Harrison, op. cit., p. 478.

ELLICOTT, "(11) Compelled them to blaspheme.—The verb is in the imperfect

tense, which may express either continued or incomplete action. It does not follow,

therefore, that any of the believers yielded to the pressure; and the words may be

paraphrased, I went on trying to compel them.

Being exceedingly mad against them.—The words express, with a wonderful

vividness, St. Paul’s retrospective analysis of his former state. It was not only that he

acted in ignorance (1 Timothy 1:13), he might plead also the temporary insanity of

fanaticism.

Even unto strange cities.—The words show that the mission to Damascus was not a

solitary instance, and the persecution may well have raged in the regions of Samaria

and Galilee through which the Apostle passed. (See �ote on Acts 9:3.)

12 “On one of these journeys I was going to

Damascus with the authority and commission of

the chief priests.

BAR�ES, "See this passage explained in the notes on Act_9:5, etc.

CLARKE, "Whereupon as I went to Damascus - See the whole account of the conversion of Saul of Tarsus explained at large, in the notes on Act_9:2 (note), etc.

GILL, "Whereupon as I went to Damascus,.... Being intent, upon the above said things, to punish the saints, compel them to blaspheme, imprison them, and even put them to death on account of these things; upon this errand and business he went to Damascus, the chief city of Syria, where he knew there were many that believed in

Christ, who had removed from Jerusalem thither, on account of the persecution, or were settled there before:

with authority and commission from the chief priests; the Jewish sanhedrim, to bring those of them at Damascus bound to Jerusalem, in order to be punished, as in Act_9:2 and which the Ethiopic version adds here.

HE�RY, "All who believe a God, and have a reverence for his sovereignty, must acknowledge that those who speak and act by his direction, and by warrant from him, are not to be opposed; for that is fighting against God. Now Paul here, by a plain and faithful narrative of matters of fact, makes it out to this august assembly that he had an immediate call from heaven to preach the gospel of Christ to the Gentile world, which was the thing that exasperated the Jews against him. He here shows,

I. That he was made a Christian by a divine power, notwithstanding all his prejudices against that way. He was brought into it on a sudden by the hand of heaven; not compelled to confess Christ by outward force, as he had compelled others to blaspheme him, but by a divine and spiritual energy, by a revelation of Christ from above, both to him and in him: and this when he was in the full career of his sin, going to Damascus, to suppress Christianity by persecuting the Christians there, as hot as ever in the cause, his persecuting fury not in the least spent nor tired, nor was he tempted to give it up by the failing of his friends, for he had at this time as ample an authority and commission from the chief priests to persecute Christianity as ever he had, when he was obliged by a superior power to give up that, and accept another commission to preach up Christianity. Two things bring about this surprising change, a vision from heaven and a voice from heaven, which conveyed the knowledge of Christ to him by the two learning senses of seeing and hearing.

1. He saw a heavenly vision, the circumstances of which were such that it could not be a delusion - deciptio visus, but it was without doubt a divine appearance. (1.) He saw a great light, a light from heaven, such as could not be produced by any art, for it was not in the night, but at mid day; it was not in a house where tricks might have been played with him, but it was in the way, in the open air; it was such a light as was above the brightness of the sun, outshone and eclipsed that (Isa_24:23), and this could not be the product of Paul's own fancy, for it shone round about those that journeyed with him:they were all sensible of their being surrounded with this inundation of light, which made the sun itself to be in their eyes a less light. The force and power of this light appeared in the effects of it; they all fell to the earth upon the sight of it, such a mighty consternation did it put them into; this light was lightning for its force, yet did not pass away as lightning, but continued to shine round about them. In Old Testament times God commonly manifested himself in the thick darkness, and made that his pavilion, 2Ch_6:1. He spoke to Abraham in a great darkness (Gen_15:12), for that was a dispensation of darkness; but now that life and immortality were brought to light by the gospel Christ appeared in a great light. In the creation of grace, as of the world, the first thing created is light, 2Co_4:6. (2.) Christ himself appeared to him (Act_26:16): I have appeared to thee for this purpose. Christ was in this light, though those that travelled with Paul saw the light only, and not Christ in the light. It is not every knowledge that will serve to make us Christians, but it must be the knowledge of Christ.

COFFMA�, "It was a midday (Acts 26:13).

Both in Acts 9 and Acts 22, there were given accounts of Saul's conversion; and all

that is said in those chapters is applicable here. A number of interesting

supplemental bits of information, however, are visible in this account of it. We are

indebted to Boles for this summary of additional information derived from this

third account:

The light was brighter than the sun (Acts 26:13).

The light enveloped the whole company (Acts 26:13).

The whole company fell to the earth (Acts 26:14).

Jesus spoke in Hebrew (Acts 26:14).

He said, "It is hard for thee to kick against the goad" (Acts 26:14).

There is a fuller account of what Jesus said (Acts 26:16,18).[23]SIZE>

Regarding the last of these additions, it appears that some of the things told Paul by

Ananias were also spoken to Paul directly from heaven, by the Lord. This would

account for the full and immediate trust which Paul placed in Ananias' words. He

knew they were also the words of the Lord.

Some scholars suppose that here, Paul merely blended into one account the words of

both Ananias and the Lord; which, as both were truly "from the Lord," might

actually have been the case.[24] We do not know.

Hard for thee to kick against the goad ... This is allegedly a Gentile proverb not in

use among the Jews; but there is no reason thus to limit the prevalence of it. Every

agricultural country on earth has either this or a similar proverb, and certainly

nobody had to explain it to Paul. As the Lord was sending Paul to the Gentile

nations, it was appropriate that such a Gentile proverb should have been used.

Many commentators on Acts have expressed sentiments similar to those of Boles,

who said, "The variations in the three accounts impress us with the truthfulness of

the narrative."[25] The variations are so natural and spontaneous as to place the

stamp of validity upon all three narrations.

Of the things wherein I will appear unto thee ... This is a promise by the Lord of

repeated appearances to Paul, as in Acts 18:9f; Acts 22:17f; and Acts 23:11f.

[23] H. Leo Boles, op. cit., p. 403.

[24] A. C. Hervey, op. cit., p. 266.

[25] H. Leo Boles, op. cit., p. 403.

CO�STABLE 12-14, "Luke recorded that Paul added two new bits of information

that he had not mentioned in his previous testimonies (Acts 26:14). On the

Damascus road all of his companions had fallen to the ground as a result of the

bright light. This shows that the event was real and not a vision that Paul had. Also,

the Lord had spoken to him in Aramaic, probably to confirm to Paul that the One

addressing him was the God of the Jews.

Goads were sharp sticks used to drive cattle. The figure of kicking against goads

was and is a common rural metaphor that describes opposing the inevitable (like

"banging your head against a wall"). Such action only hurts the one doing it, not the

object of his hostility. This was the case in Paul's antagonism to God that his

persecution of Christians expressed.

"In the Greek world this was a well-known expression for opposition to deity (cf.

Euripides Bacchanals 794-95; Aeschylus Prometheus Bound 324-25; Agamemnon

1624; Pindar Pythia 2.94-95; Terence Phormio 1.2.27). Paul may have picked it up

in Tarsus or during his missionary journeys. He used it here to show his Greek-

oriented audience the implications of the question 'Saul, Saul, why do you persecute

me?' Lest he be misunderstood as proclaiming only a Galilean prophet he had

formerly opposed, he pointed out to his hearers what was obvious to any Jew:

correction by a voice from heaven meant opposition to God himself. So he used a

current expression familiar to Agrippa and the others ..." [�ote: Longenecker, "The

Acts . . .," pp. 552-53. See also idem, Paul . . ., pp. 98-101.]

Paul related his conversion experience on this occasion very graphically, and he

stressed the significance of these events.

BURKITT, "Our apostle having declared his manner of life before conversion,

proceeds next to declare the extraordinary manner of his conversion: He tells

Agrippa, that as he went with a persecuting purpose towards Damascus, at mid-day,

a light from heaven above the brightness of the sun, shined, round about him, and

when they were all fallen prostrate on the earth, he heard a voice speaking to him in

the Hebrew tongue, Saul, Saul, why persecutest thou me? It is hard for thee to kick

against the pricks.

Here note, 1. How restless and unwearied persecutors are in the execution of their

bloody designs and purposes: Paul, as he thought had swept and cleansed Jerusalem

of saints before; after which he resolves to ransack Damascus, and undertakes a

long journey, of five or six days, in order to that end: the worst journey that ever he

undertook; a journey most maliciously purposed by him, but most mercifully

disposed by God; and accordingly he is met with in the way: Christ appears to him,

a sudden beam of light shines round about him, and a voice is heard by him, saying,

Saul, Saul, why persecutest thou me? that is, me in my members.

Such as persecute saints for their sanctity, persecute Christ himself, and he can no

more endure to see them wronged than himself; as the honour of the head redounds

to the members, so the sorrows of the members are resented by the head: Christ said

not thus to his murderers on earth, "Why bind ye me? Why buffet ye me? Why

scourge ye and crucify me?" But here, when his members suffer, he cries out from

heaven, Saul, why persecuted thou me?

Lord, thou art more tender of thy body mystical, than thou wert of thy body

natural; more sensible of thy members' sufferings than of thine own.

BARCLAY 12-18, "This passage is full of interest.

(i) The Greek word apostolos (Greek #652) literally means, one who is sent forth.

For instance, an ambassador is an apostolos (Greek #652) or apostle. The interesting

thing is that an emissary of the Sanhedrin was technically known as an apostolos

(Greek #652) of the Sanhedrin. That means that Paul began this journey as the

apostle of the Sanhedrin and ended it as the apostle of Christ.

(ii) Paul was pressing on with his journey at midday. Unless a traveller was in a

really desperate hurry he rested during the midday heat. So we see how Paul was

driving himself on this mission of persecution. Beyond doubt he was trying by

violent action to still the doubts that were in his heart.

(iii) The Risen Christ told Paul that it was hard for him to kick against the spikes.

When a young ox was first yoked it tried to kick its way out. If it was yoked to a one

handed plough, the ploughman held in his hand a long staff with a sharpened end

which he held close to the ox's heels so that every time it kicked it was jagged with

the spike. If it was yoked to a wagon, the front of the wagon had a bar studded with

wooden spikes which jagged the ox if it kicked. The young ox had to learn

submission the hard way and so had Paul.

Acts 26:17-18 give a perfect summary of what Christ does for men. (a) He opens

their eyes. When Christ comes into a man's life he enables him to see things he never

saw before. (b) He turns them from the darkness to the light. Before a man meets

Christ it is as if he were facing the wrong way; after meeting Christ he is walking

towards the light and his way is clear before him. (e) He transfers him from the

power of Satan to the power of God. Once evil had him in thrall but now God's

triumphant power enables him to live in victorious goodness. (d) He gives him

forgiveness of sins and a share with the sanctified. For the past, the penalty of sin is

broken; for the future, life is recreated and purified.

PETT 12-14, "And then it had happened. He describes how as he was travelling,

with authority and commission from the highest in the land, an even higher

Authority had intervened. He had seen a light from heaven at midday, a light

brighter than the burning sun, and it had shone round him, and a voice had spoken

to him, and all of those present had been humbled before this light, and they had

fallen to the ground. All had had to fall before that glorious light. (This was not

mentioned in the previous testimony, but there Paul was emphasising the personal

nature of his experience as a Jew, and the Jewishness of the whole experience. He

had not wanted to over-emphasise the actual experience as a spectacle. But here

before this great crowd of notables he wants to bring out the glory and the worship

and submission to the Lord of all, for he wants these people also to fall before Him.

And then the voice had asked why he was persecuting the One Who spoke, and

declared that it was a hard thing that he was doing, kicking against the nails in the

ox-yoke which were designed to prevent such kicking. For he was a man on whom

the Lord had put His yoke, and to struggle in the light of this was foolish. Many of

his listeners here had their slaves and their cattle. They would understand exactly

what kicking against the goads meant.

Thus a Heavenly Authority had spoken to him, and had informed him that he was

taking him for His servant, for His ox, so that he might serve Him. But the leading

question then was, Who was this One Who made this demand?

‘In the Hebrew language’, probably meaning in Aramaic. He did not want his

audience to think in terms of Greek or Roman gods.

13 About noon, King Agrippa, as I was on the

road, I saw a light from heaven, brighter than the

sun, blazing around me and my companions.

GILL, "At midday, O king,.... So in Act_12:6. This circumstance is omitted in Act_9:3. King Agrippa is called upon by the apostle, to excite his attention to what he was about to relate, it being very wonderful, and of great importance.

I saw in the way; that is, to Damascus, when near the city;

a light from heaven; which descended from thence:

above the brightness of the sun; it was a greater light than that, or otherwise it could not have been discerned at noon, or have had the effect it had upon Saul, and his company. This account of the greatness of the light, is not in the other places where this narrative is given:

shining round about me: so in Act_9:3

and them which journeyed with me; this is not mentioned in the other accounts.

CALVI�, "13.At midday, O king. The narration tendeth to this end, that king

Agrippa may understand that it was no vain visure or ghost, neither was it any such

trance as brought him into some madness, so that he was destitute of judgment. −

(620) For though he fell to the earth for fear, yet he heareth a plain voice; he asketh

who it was that spake; he understandeth the answer which was made, which are

signs that he was not beside himself. Hereupon it followeth that he did not rashly

change his mind, but did godlily and holily obey the heavenly oracle, lest he should

of set purpose proceed to strive against God. −

“ Quae mentis sanitatem vel judicium illi eriperet,” as deprived him of his sober

senses, or the power of judging.

14 We all fell to the ground, and I heard a voice

saying to me in Aramaic,[a] ‘Saul, Saul, why do

you persecute me? It is hard for you to kick

against the goads.’

GILL, "And when we were all fallen to the earth,.... Saul, and the men that were with him, for fear of the divine Majesty, who by this extraordinary light was thought to be present: the other narratives only relate Saul's falling to the earth; how this is to be reconciled to their standing speechless, in Act_9:7; see Gill on Act_9:7.

I heard a voice speaking unto me, &c. See Gill on Act_10:4. See Gill on Act_10:5.

HE�RY, "2. He heard a heavenly voice, an articulate one, speaking to him; it is here said to be in the Hebrew tongue (which was not taken notice of before), his native language, the language of his religion, to intimate to him that though he must be sent among the Gentiles, yet he must not forget that he was a Hebrew, nor make himself a stranger to the Hebrew language. In what Christ said to him we may observe, (1.) That he called him by his name, and repeated it (Saul, Saul), which would surprise and startle him; and the more because he was now in a strange place, where he thought nobody knew him. (2.) That he convinced him of sin, of that great sin which he was now in the commission of, the sin of persecuting the Christians, and showed him the absurdity of it. (3.) That he interested himself in the sufferings of his followers: Thou persecutest me(Act_26:14), and again, It is Jesus whom thou persecutest, Act_26:15. Little did Paul think, when he was trampling upon those that he looked upon as the burdens and blemishes of this earth, that he was insulting one that was so much the glory of heaven. (4.) That he checked him for his wilful resistance of those convictions: It is hard for thee to kick against the pricks, or goads, as a bullock unaccustomed to the yoke. Paul's spirit at first perhaps began to rise, but he is told it is at his peril, and then he yields. Or, it was spoken by way of caution: “Take heed lest thou resist these convictions, for they are designed to affect thee, not to affront thee.”

JAMISO�,"

�ISBET, "THE VOICE FROM HEAVE�

‘I heard a voice speaking unto me, and saying … It is hard for thee to kick against

the pricks.’

Acts 26:14

So far as we know, those words were the first with which the silence of the Unseen

was broken on earth since the Lord, rising from amidst the Eleven, on the hill-top

above Bethany, had given them His blessing as He went. He had been seen once in

His exaltation by Stephen, and Stephen had appealed to Him to receive his spirit.

But there appears no record of an audible reply. �ow, revealed again, Jesus is

pleased to speak. He is there, objectively there, there in bodily reality (such, we

know, was St. Paul’s absolute and lifelong conviction); and the air vibrated there

with the spoken words, ‘It is hard for thee to kick against the pricks.’

Is there not a wonder in that sentence, so spoken, and is there not a message in the

wonder? We listen; it is a voice from the excellent glory. It is the speech of the Son

of God, incarnate, glorified, supreme. What will be the style of His eloquence? What

words almost unspeakable will sound from that height, conveying, surely, rather a

sublime bewilderment to mortal ears than anything level to their receiving? Well,

this was the sentence as it came: ‘It is hard for thee to kick against the pricks.’

Here is, indeed, a paradox, when we come to look at it; a discord, almost grotesque

at the first thought, if the words may be tolerated by reverence—but unspeakably

thrilling as we think again. The King of Glory, from this place of light, putting out

His autocratic power to change the course of history through that sovereign

revolution in a human will of the first order, has occasion to speak; and speaking,

He uses just a proverb, a homely proverb of the farm. Present to His mind is the ox

that drags along the Galilæan peasant’s plough; the beast is sullen in his ponderous

strength; he lashes back against the steel-shod goad; and he suffers for it, and he

gives in at last. �o throne of grace, or of glory, can modify His accustomed and most

majestic simplicity. From the midst of the things unseen and eternal He stoops down

to talk about the ox, and the goad, and the useless rebellion of the poor beast—all in

the act of new-creating a Saul into a Paul.

And what are the messages to us of this divinely rustic voice from heaven?

I. Has it not something all of its own to tell us about that upper life, and its

inhabitants, and above all about its ascended Prince? To me it seems that ‘heart and

mind’ may feel a strong uplifting power, as they seek there to ascend and there to

dwell, in this proverb out of the glory above. It says to us that the Unseen, ‘where

Christ sitteth,’ the Paradise, the Third Heaven, may be indeed the place on due

occasion for words unspeakable, which it is not lawful for mere man to utter—but

not for them only. It is hospitable also to speak about the humblest works and most

laborious days of our mortality. It is no mere sphere of transcendental abstractions,

nor even only the palace of Powers and Virtues aloof from time. Heaven keeps a

warm and genial continuity of thought with earth, and we need not wonder that its

messengers, when their ministry gives occasion, know how to talk familiarly to man

about manger and swaddling-clothes, about streaming tears and gazing eyes, about

Judæa and Galilee, about girdle and sandals, about Paul and Cæsar, and shipwreck

and escape.

II. But above all, this voice from the glory above, as it comes from the lips of our

Redeemer, takes us straight back again to His own human heart and faithful

sympathy.—He is indeed, in the words of the man whom He converted in that great

hour, words written (surprising thought) while scores, while hundreds of people yet

lived who could remember His face and His bearing at �azareth or in Jerusalem—

He is exalted far above all heavens, to fill all things. Through Him, and also for Him,

as their sublime goal and Head, ‘all things were made,’ and among them ‘the mighty

kingdoms angelical’ in all the continents of heaven. But none the less, now as truly

as ever, He is the Mother’s Son of a human home, the loving �eighbour of a

terrestrial countryside. He is Redeemer, Mediator, King of Glory, God the Son of

God. But oh! He is also the Friend, the Companion, the Brother, of our simplest,

saddest, happiest, tenderest hour below. �o fancied gulf of space isolates Him from

us as we are; no limits of our body of humiliation confine us below His vivid

sympathies. He Who does not forget the Galilæan farm takes to His heart the least

romantic joys and sorrows of an English life.

Bishop H. C. G. Moule.

Illustrations

(1) ‘“Lord Jesus,” writes Joseph Hall, in the last of his quaintly noble

Contemplations, “it is not heaven that can keep Thee from me; it is not earth that

can keep me from Thee.”’

(2) ‘One hundred and sixty years ago, when a narrow but penetrating scepticism

had widely and deeply affected educated English circles, an honest and anxious

sceptic, George Lyttleton, afterwards first Baron of the name, discovered in the

great Conversion, studied afresh with patient and open thought, good reason for

intellectual reassurance and a return to reverent faith. “He found,” says Samuel

Johnson, in the last of his Lives of the Poets, “that religion was true; and what he

had learned he endeavoured to teach by Observations on the Conversion of St. Paul,

a treatise to which infidelity has never been able to fabricate a specious answer.”

Those last words may or may not be true to fact. Few arguments are so massive or

so subtle as to preclude the production of a specious answer. But it is surely true

that Lyttleton’s book (enriched not many years ago with a prefatory essay by that

suggestive thinker, Henry Rogers) is still extremely well worth reading; it can still

remind us, in a way of its own, of the vastness and depth of the historical as well as

spiritual significance of the Conversion.

MACLARE�, "CHRIST'S REMONSTRANCES

‘Can the Ethiopian change his skin, or the leopard his spots?’ No. But God can change the skin, because He can change the nature. In this story of the conversion of the Apostle Paul-the most important thing that happened that day-we have an instance how

brambles may become vines; tares may become wheat; and a hater of Jesus Christ may be changed in a moment into His lover and servant, and, if need be, His martyr.

Now the very same motives and powers which were brought to bear upon the Apostle Paul by miracle are being brought to bear upon every one of us; and my object now is just to trace the stages of the process set forth here, and to ask some of you, if you, like Paul, have been ‘obedient to the heavenly vision.’ Stages, I call them, though they were all crowded into a moment, for even the lightning has to pass through the intervening space when it flashes from one side of the heavens to another, and we may divide its path into periods. Time is very elastic, as any of us whose lives have held great sorrows or great joys or great resolutions well know.

I. The first of these all but simultaneous and yet separable stages was the revelation of Jesus Christ.

Of course to the Apostle it was mediated by miracle; but real as he believed that appearance of the risen Lord in the heavens to be, and valid as he maintained that it was as the ground of his Apostleship, he himself, in one of his letters, speaks of the whole incident as being the revelation of God’s Son in him. The revelation in heart and mind was the main thing, of which the revelation to eye and ear were but means. The means, in his case, are different from those in ours; the end is the same. To Paul it came like the rush of a cataract that the Christ whom he had thought of as lying in an unknown grave was living in the heavens and ruling there. You and I, I suppose, do not need to be convinced by miracle of the resurrection of Jesus Christ; but the bare fact that Jesus was living in the heavens would have had little effect upon Saul, unless it had been accompanied with the revelation of the startling fact that between him and Jesus Christ there were close personal relations, so that he had to do with Jesus, and Jesus with him.

‘Saul, Saul! why persecutest thou Me?’ They used to think that they could wake sleep-walkers by addressing them by name. Jesus Christ, by speaking His name to the Apostle, wakes him out of his diseased slumber, and brings him to wholesome consciousness. There are stringency and solemnity of address in that double use of the name ‘Saul, Saul!’

What does such an address teach you and me? That Jesus Christ, the living, reigning Lord of the universe, has perfect knowledge of each of us, and that we each stand isolated before Him, as if all the light of omniscience were focussed upon us. He knows our characters; He knows all about us, and more than that, He directly addresses Himself to each man and woman among us.

We are far too apt to hide ourselves in the crowd, and let all the messages of God’s love, the warnings of His providences, as well as the teachings and invitations and pleadings of His gospel, fly over our heads as if they were meant vaguely for anybody. But they are all intended for thee, as directly as if thou, and thou only, wert in the world. I beseech you, lay this to heart, that although no audible sounds may rend the silent heavens, nor any blaze may blind thine eye, yet that as really, though not in the same outward fashion as Saul, when they were all fallen to the earth, felt himself to be singled out, and heard a voice ‘speaking to him in the Hebrew tongue, saying, Saul, Saul!’ thou mayest hear a voice speaking to thee in the English tongue, by thy name, and directly addressing its gracious remonstrances and its loving offers to thy listening ear. I want to sharpen the blunt ‘whosoever’ into the pointed ‘thou.’ And I would fain plead with each of my friends hearing me now to believe that the gospel of Jesus Christ is meant for thee, and that Christ speaks to thee. ‘I have a message from God unto thee,’ just as Nathan said unto David. ‘Thou art the man!’

Do not lose yourselves in the crowd or hide yourselves from the personal incidence of Christ’s offer, but feel that you stand, as you do indeed, alone the hearer of His voice, the possible recipient of His saving mercy.

II. Secondly, notice, as another stage in this process the discovery of the true character of the past.

‘Why persecutest thou Me?’ Now I am not going to be tempted from my more direct purpose in this sermon to dwell even for a moment on the beautiful, affecting, strengthening thought here, of the unity of Jesus Christ with all the humble souls that love Him, so as that, whatsoever any member suffers, the Head suffers with it. I must leave that truth untouched.

Saul was brought to look at all his past life as standing in immediate connection with Jesus Christ. Of course he knew before the vision that he had no love to Him whom he thought to be a Galilean impostor, and that the madness with which he hated the servants was only the glancing off of the arrow that he would fain have aimed at the Master. But he did not know that Jesus Christ counted every blow struck at one of His servants as being struck at Him. Above all he did not know that the Christ whom he was persecuting was reigning in the heavens. And so his whole past life stood before him in a new aspect when it was brought into close connection with Christ, and looked at as in relation to Him.

The same process would yield very remarkable results if applied to our lives. If I could only get you for one quiet ten minutes, to lay all your past, as far as memory brought it to your minds, right before that pure and loving Face, I should have done much. One infallible way of judging of the rottenness or goodness of our actions is that we should bring them where they will all be brought one day, into the brightness of Christ’s countenance. If you want to find out the flaws in some thin, badly-woven piece of cloth, you hold it up against the light, do you not? and then you see all the specks and holes, and the irregular threads. Hold up your lives in like fashion against the light, and I shall be surprised if you do not find enough there to make you very much ashamed of yourselves. Were you ever on the stage of a theatre in the daytime? Did you ever see what miserable daubs the scenes look, and how seamy it all is when the pitiless sunshine comes in? Let that great light pour on your life, and be thankful if you find out what a daub it has been, whilst yet colours and brushes and time are at your disposal, and you may paint the future fairer than the past.

Again, this revelation of Saul’s past life disclosed its utter unreasonableness. That one question, ‘Why persecutest thou Me?’ pulverised the whole thing. It was like the wondering question so unanswerable in the Psalm, ‘Why do the heathen rage, and the people imagine a vain thing?’ If you take into account what you are, and where you stand, you can find no reason, except utterly unreasonable ones, for the lives that I fear some of us are living-lives of godlessness and Christlessness. There is nothing in all the world a tithe so stupid as sin. There is nothing so unreasonable, if there be a God at all, and if we depend upon Him, and have duties to Him, as the lives that some of you are living. You admit, most of you, that there is such a God; you admit, most of you, that you do hang upon Him; you admit, in theory, that you ought to love and serve Him. The bulk of you call yourselves Christians. That is to say, you believe, as a piece of historical fact, that Jesus Christ, the Son of God, came into this world and died for men. And, believing that, you turn your back on Him, and neither love nor serve nor trust Him nor turn away from your iniquity. Is there anything outside a lunatic asylum more madlike than that? ‘Why persecutest thou?’ ‘And he was speechless,’ for no answer was possible. Why neglectest thou? Why forgettest thou? Why, admitting what thou dost, art thou not an

out-and-out Christian? If we think of all our obligations and relations, and the facts of the universe, we come back to the old saying, ‘The fear of the Lord is the beginning of wisdom,’ and any man who, like many of my hearers, fails to give his heart and life to Jesus Christ will one day have to say, ‘Behold, I have played the fool, and erred exceedingly.’ Wake up, my brother, to apply calm reason to your lives while yet there is time, and face the question, Why dost thou stand as thou dost to Jesus Christ? There is nothing sadder than the small share that deliberate reason and intelligent choice have in the ordering of most men’s lives. You live by impulse, by habit, by example, by constraint of the outward necessities of your position. But I am sure that there are many amongst us now who have very seldom, if ever, sat down and said, ‘Now let me think, until I get to the ultimate grounds of the course of life that I am pursuing.’ You can carry on the questions very gaily for a step or two, but then you come to a dead pause. ‘What do I do so-and-so for?’ ‘Because I like it.’ ‘Why do I like it?’ ‘Because it meets my needs, or my desires, or my tastes, or my intellect.’ Why do you make the meeting of your needs, or your desires, or your tastes, or your intellect your sole object? Is there any answer to that? The Hindoos say that the world rests upon an elephant, and the elephant rests upon a tortoise. What does the tortoise rest on? Nothing! Then that is what the world and the elephant rest on. And so, though you may go bravely through the first stages of the examination, when you come to the last question of all, you will find out that your whole scheme of life is built upon a blunder; and the blunder is this, that anybody can be blessed without God.

Further, this disclosure of the true character of his life revealed to Saul, as in a lightning flash, the ingratitude of it.

‘Why persecutest thou Me?’ That was as much as to say, ‘What have I done to merit thy hate? What have I not done to merit rather thy love?’ Paul did not know all that Jesus Christ had done for him. It took him a lifetime to learn a little of it, and to tell his brethren something of what he had learned. And he has been learning it ever since that day when, outside the walls of Rome, they hacked off his head. He has been learning more and more of what Jesus Christ has done for him, and why he should not persecute Him but love Him.

But the same appeal comes to each of us. What has Jesus Christ done for thee, my friend, for me, for every soul of man? He has loved me better than His own life. He has given Himself for me. He has lingered beside me, seeking to draw me to Himself, and He still lingers. And this, at the best, tremulous faith, this, at the warmest, tepid love, this, at the completest, imperfect devotion and service, are all that we bring to Him; and some of us do not bring even these. Some of us have never known what it was to sacrifice one inclination for the sake of Christ, nor to do one act for His dear love’s sake, nor to lean our weakness upon Him, nor to turn to Him and say, ‘I give Thee myself, that I may possess Thee.’ ‘Do ye thus requite the Lord, O foolish people and unwise?’ I have heard of wounded soldiers striking with their bayonets at the ambulance men who came to help them. That is like what some of you do to the Lord who died for your healing, and comes as the Physician, with bandages and with balm, to bind up the brokenhearted. ‘Saul, Saul, why persecutest thou Me?’

III. Lastly, we have here a warning against self-inflicted wounds.

That second clause of the remonstrance on the lips of Christ in my text is, according to the true reading, not found in the account of Paul’s conversion in the ninth chapter of this book. My text is from Paul’s own story; and it is interesting to notice that he adds this eminently pathetic and forcible appeal to the shorter account given by the writer of

the book. It had gone deep into his heart, and he could not forget.

The metaphor is a very plain one. The ox-goad was a formidable weapon, some seven or eight feet in length, shod with an iron point, and capable of being used as a spear, and of inflicting deadly wounds at a pinch. Held in the firm hand of the ploughman, it presented a sharp point to the rebellious animal under the yoke. If the ox had readily yielded to the gentle prick, given, not in anger, but for guidance, it had been well. But if it lashes out with its hoofs against the point, what does it get but bleeding flanks? Paul had been striking out instead of obeying, and he had won by it only bloody hocks.

There are two truths deducible from this saying, which may have been a proverb in common use. One is the utter futility of lives that are spent in opposing the divine will. There is a strong current running, and if you try to go against it you will only be swept away by it. Think of some little fishing coble coming across the bow of a great ocean-going steamer. What will be the end of that? Think of a pony-chaise jogging up the line, and an express train thundering down it. What will be the end of that? Think of a man lifting himself up and saying to God, ‘I will not!’ when God says, ‘Do thou this!’ or ‘Be thou this!’ What will be the end of that? ‘The world passeth away, and the lusts thereof, but he that doeth the will of God abideth for ever.’ ‘It is hard for thee to kick against the pricks’-hard in regard to breaches of common morality, as some of my friends sitting quietly in these pews very well know. It is hard to indulge in sensual sin. You cannot altogether dodge what people call the ‘natural consequences’; but it was God who made Nature; and so I call them God-inflicted penalties. It is hard to set yourselves against Christianity. I am not going to speak of that at all now, only when we think of the expectations of victory with which so many antagonists of the Cross have gaily leaped into the arena, and of how the foes have been forgotten and there stands the Cross still, we may say of the whole crowd, beginning with the earliest, and coming down to the latest brand-new theory that is going to explode Christianity -’it is hard to kick against the pricks.’ Your own limbs you may wound; you will not do the goad much harm.

But there is another side to the proverb of my text, and that is the self-inflicted harm that comes from resisting the pricks of God’s rebukes and remonstrances, whether inflicted by conscience or by any other means; including, I make bold to say, even such poor words as these of mine. For if the first little prick of conscience, a warning and a guide, be neglected, the next will go a great deal deeper. The voice which, before you do the wrong thing, says to you, ‘Do not do it,’ in tones of entreaty and remonstrance, speaks, after you have done it, more severely and more bitterly. The Latin word remorse, and the old English name for conscience, ‘again-bite’-which latter is a translation of the other-teach us the same lesson, that the gnawing which comes after wrong done is far harder to bear than the touch that should have kept us from the evil. The stings of marine jelly-fish will burn for days after, if you wet them. And so all wrong-doing, and all neglect of right-doing of every sort, carries with it a subsequent pain, or else the wounded limb mortifies, and that is worse. There is no pain then; it would be better if there were. There is such a possibility as to have gone on so obstinately kicking against the pricks and leaving the wounds so unheeded, as that they mortify and feeling goes. A conscience ‘seared with a hot iron’ is ten times more dreadful than a conscience that pains and stings.

So, dear brethren, let me beseech you to listen to the pitying Christ, who says to us each, more in sorrow than in anger, ‘It is hard for thee to kick against the pricks.’ It is no pleasure to Him to hold the goad, nor that we should wound ourselves upon it. He has another question to put to us, with another ‘why,’ ‘Why should ye be stricken any more? Turn ye, turn ye; why will ye die, O house of Israel?’

There is another metaphor drawn from the employment of oxen which we may set side by side with this of my text: ‘Take My yoke upon you, and ye shall find rest unto your souls.’ The yoke accepted, the goad is laid aside; and repose and healing from its wounds are granted to us. Dear brethren, if you will listen to the Christ revealed in the heavens, as knowing all about you, and remonstrating with you for your unreasonableness and ingratitude, and setting before you the miseries of rebellion and the suicide of sin, then you will have healing for all your wounds, and your lives will neither be self-tormenting, futile, nor unreasonable. The mercy of Jesus Christ lavished upon you makes your yielding yourselves to Him your only rational course. Anything else is folly beyond comparison and harm and loss beyond count.

15 “Then I asked, ‘Who are you, Lord?’

“ ‘I am Jesus, whom you are persecuting,’ the

Lord replied.

GILL, "And I said, who art thou, Lord? and he said,.... Or "the Lord said", as the Alexandrian copy, the Vulgate Latin, and Syriac versions read,

I am Jesus whom thou persecutest; the Syriac and Ethiopic versions read, "Jesus of Nazareth"; See Gill on Act_9:5.

HE�RY, "That, upon his enquiry, Christ made himself known to him. Paul asked (Act_26:15), “Who art thou, Lord? Let me know who it is that speaks to me from heaven, that I may answer him accordingly?” And he said, “I am Jesus; he whom thou hast despised, and hated, and vilified; I bear that name which thou hast made so odious, and the naming of it criminal.” Paul thought Jesus was buried in the earth, and, though stolen out of his own sepulchre, yet laid in some other. All the Jews were taught to say so, and therefore he is amazed to hear him speak from heaven, to see him surrounded with all this glory whom he had loaded with all possible ignominy. This convinced him that the doctrine of Jesus was divine and heavenly, and not only not to be opposed, but to be cordially embraced: That Jesus is the Messiah, for he has not only risen from the dead, but he has received from God the Father honour and glory; and this is enough to make him a Christian immediately, to quit the society of the persecutors, whom the Lord from heaven thus appears against, and to join himself with the society of the persecuted, whom the Lord from heaven thus appears for.

II. That he was made a minister by a divine authority: That the same Jesus that appeared to him in that glorious light ordered him to go and preach the gospel to the Gentiles; he did not run without sending, nor was he sent by men like himself, but by

him whom the Father sent, Joh_20:21. What is said of his being an apostle is here joined immediately to that which was said to him by the way, but it appears by Act_9:15, and Act_22:15, Act_22:17, etc., that it was spoken to him afterwards; but he puts the two together for brevity-sake: Rise, and stand upon thy feet. Those whom Christ, by the light of his gospel, casts down in humiliation for sin, shall find that it is in order to their rising and standing upon their feet, in spiritual grace, strength, and comfort. If Christ has torn, it is that he may heal; if he has cast down, it is that he may raise up. Rise then, and shake thyself from the dust (Isa_52:2), help thyself, and Christ shall help thee. He must stand up, for Christ shall help thee. He must stand up, for Christ has work for him to do - has an errand, and a very great errand, to send him upon: I have appeared to thee to make thee a minister. Christ has the making of his own ministers; they have both their qualifications and their commissions from him. Paul thanks Christ Jesus who put him into the ministry, 1Ti_1:12. Christ appeared to him to make him a minister. One way or other, Christ will manifest himself to all those whom he makes his ministers; for how can those preach him who do not know him? And how can those know him to whom he does not by his spirit make himself known? Observe,

1. The office to which Paul is appointed: he is made a minister, to attend on Christ, and act for him, as a witness - to give evidence in his cause, and attest the truth of his doctrine. He must testify the gospel of the grace of God; Christ appeared to him that he might appear for Christ before men.

2. The matter of Paul's testimony: he must give an account to the world, (1.) Of the things which he had seen, now at this time, must tell people of Christ's manifesting himself to him by the way, and what he said to him. He saw these things that he might publish them, and he did take all occasions to publish them, as here, and before, ch. 22. (2.) Of those things in which he would appear to him. Christ now settled a correspondence with Paul, which he designed afterwards to keep up, and only told him now that he should hear further from him. Paul at first had but confused notions of the gospel, till Christ appeared to him and gave him fuller instructions. The gospel he preached he received from Christ immediately (Gal_1:12); but he received it gradually, some at one time and some at another, as there was occasion. Christ often appeared to Paul, oftener, it is likely, than is recorded, and still taught him, that he might still teach the people knowledge.

CO�STABLE, "Paul brought Jesus' words on the Damascus road (cf. Acts 9:5-6;

Acts 22:8; Acts 22:10), His instructions through Ananias (cf. Acts 22:14-15), and His

command in Paul's Jerusalem vision (cf. Acts 22:18-21) together here. He did so to

summarize and to stress the divine commission that Jesus Christ gave him

concerning his particular mission in life (cf. Jeremiah 1:7-8; Ezekiel 2:1; Ezekiel

2:3). His reference to being sent to Gentiles would have drawn a favorable reaction

from his Gentile audience.

"Paul's language here becomes noticeably more biblical; he sees his call as a

commission to become one of God's prophets like Ezekiel or Jeremiah and to share

the role of the Servant of Yahweh." [�ote: �eil, p. 244.]

PETT, "So he had asked for identification, for he could not conceive who this Lord

was Who was speaking to him. For was he not himself obeying the voice of the Lord

in persecuting the Christians? And the voice had then told him, that he was Jesus

Whom He was persecuting. It had been the last thing that he had expected to hear.

As far as he was concerned Jesus was just a rotting corpse.

This was then a clear testimony to the resurrection, for Jesus had been dead and

buried, and yet here He was speaking from heaven and identifying Himself with

Christians on earth. Indeed He was declaring that they were so precious to Him,

that those who touched them, touched Him. This was the amazing thing that had

changed the course of his life. He had been brought face to face with the risen Jesus

Christ, and had had to face up to the fact that He was alive, and had recognised His

love for, and unity with, His church, His own people.

His Commission Received From the Lord Himself

16 ‘�ow get up and stand on your feet. I have

appeared to you to appoint you as a servant and

as a witness of what you have seen and will see of

me.

BAR�ES, "But rise ... - The particulars mentioned in this verse and the two following are not recorded in the account of Paul’s conversion in Acts 9; but it is not improbable that many circumstances may have occurred which are not recorded. Paul dwells on them here at length in order particularly to show his authority for doing what he had done in preaching to the Gentiles.

To make thee a minister - A minister of the gospel; a preacher of the truth.

And a witness - See the notes on Act_22:15.

Which thou hast seen - On the road to Damascus; that is, of the Lord Jesus, and of the fact that he was risen from the dead.

And of those things ... - Of those further manifestations of my person, purposes, and will, which I will yet make to you. It is evident from this that the Lord Jesus promised to manifest himself to Paul in his ministry, and to make to him still further displays of his will and glory. Compare Act_22:17-18. This was done by his rescuing him from destruction and danger; by inspiration; by the growing and expanding view which Paul was permitted to take of the character and perfections of the Lord Jesus. In this we see that it is the duty of ministers to bear witness not only to the truth of religion in general, or of that which they can demonstrate by argument, but more especially of that which they experience in their own hearts, and which they understand by having themselves been the subjects of it. No man is qualified to enter the ministry who has not a personal saving view of the glory and perfections of the Lord Jesus, and who does not go to his work as a witness of those things which he has felt; and no man enters the ministry with these feelings who has not, as Paul had, a promise that he shall see still

brighter displays of the perfections of the Saviour, and be permitted to advance in the knowledge of him and of his work. The highest personal consolation in this work is the promise of being admitted to ever-growing and expanding views of the glory of the Lord Jesus, and of experiencing his presence, guidance, and protection.

CLARKE, "But rise, etc. - The particulars mentioned here, and in the two following verses, are not given in Act_9:1-9, nor in Act_22:6-11, where he gives an account of his conversion. He has detailed the different circumstances of that important event, as he saw it necessary; and perhaps there were several others which then took place, that he had no opportunity of mentioning, because there was nothing in succeeding occurrences which rendered it necessary to produce them.

To make thee a minister -,πηρετην, An under-rower; that is, one who is under the

guidance and authority of another; an assistant, or servant. So Paul was to act solely under the authority of Jesus Christ; and tug hard at the oar, in order to bring the vessel, through the tempestuous ocean, to the safe harbour. See the concluding observations on John 6 (note).

And a witness -Μαρτυρα, A martyr. Though this word literally means a witness, yet

we apply it only to such persons as have borne testimony to the truth of God at the hazard and expense of their lives. In this sense, also, ancient history states St. Paul to have been a witness; for it is said he was beheaded at Rome, by the command of Nero.

In the which I will appear - Here Christ gives him to understand that he should have farther communications from himself; and this may refer either to those interpositions of Divine Providence by which he was so often rescued from destruction, or to those encouragements which he received in dreams, visions, trances, etc., or to that general inspiration under which he was enabled to apprehend and reveal the secret things of God, for the edification of the Church. To all of which may be added that astonishing power by which he was so often enabled to work miracles for the confirmation of the truth.

GILL, "But rise and stand upon thy feet,.... This, and what follows in this and the two next verses, are not in any of the former accounts; and these words are used not only because Saul was fallen to the earth, and are an encouragement to rise up, and stand corporeally, but to take heart, and be of good cheer; for though he had acted so vile and cruel a part by Christ, and his people, yet he had designs of grace, and good will to him; and this appearance was not for his destruction, but for his honour, comfort, and usefulness:

for I have appeared unto thee for this purpose; not to take vengeance for past offences, but for the ends hereafter mentioned: and this appearance of Christ was real, corporeal, and personal, and not imaginary, or merely visionary and intellectual; and it was to this sight of Christ he more than once refers, partly in proof of Christ's resurrection from the dead, and partly to demonstrate the truth of his apostleship, 1Co_9:1.

to make thee a minister and a witness, both of those things which thou hast seen, and of those things in the which I will appear unto thee; so that he was an apostle, not of men, nor by man, but by Jesus Christ, as he himself says, Gal_1:1. He

was a minister, not of man's making, but of Christ's; and they are the only true ministers of the Gospel, who are made by Christ, who have their mission and commission, their qualifications, gifts, and abilities, their doctrine, work, and wages from him: and the apostle's work, as a minister, was to be a witness; it was to testify what he had seen of Christ corporeally; and what knowledge of his person, office, and grace was now communicated to him by the spirit of wisdom and revelation; and what should hereafter be made known to him, either mediately by Ananias, or immediately by Christ and his Spirit; for the apostle had after appearances, visions, and revelations; see Act_22:17.

JAMISO�,"But rise, etc. — Here the apostle appears to condense into one statement various sayings of his Lord to him in visions at different times, in order to present at one view the grandeur of the commission with which his Master had clothed him [Alford].

a minister ... both of these things which thou hast seen — putting him on a footing with those “eye-witnesses and ministers of the word” mentioned in Luk_1:2.

and of those in which I will appear to thee — referring to visions he was thereafter to be favored with; such as Act_18:9, Act_18:10; Act_22:17-21; Act_23:11; 2Co_12:1-10, etc. (Gal_1:12).

CALVI�, "16.But rise. Christ did throw down Paul that he might humble him; now

he lifteth him up, and biddeth him be of good courage. And even we are daily

thrown down by his voice to this end, that we may be taught to be modest; but look

whom he throweth down, he doth raise the same again gently. And this is no small

consolation, when Christ saith that he appeared to him not as a revenger to plague

him − (621) for his madness, for those stripes which he had unjustly and cruelly

given, for his bloody sentences, or for that trouble wherewith he had troubled the

saints, for his wicked resisting of the gospel, but as a merciful Lord, intending to use

his industry, and to call him to an honorable ministry. For he made him a witness of

those things which he saw, and which he should afterward see. This vision was

worthy to be recorded, by which he learned that Christ reigneth in heaven, that he

might no longer proudly contemn him, but acknowledge that he is the Son of God,

and the promised Redeemer; he had other revelations afterward, as he saith in the

Second Epistle to the Corinthians, and 12th chapter ( 2 Corinthians 12:1). −

“ Qui poenam exigat,” to punish him.

BE�SO�, "Acts 26:16-18. But rise and stand upon thy feet — Though thou hast

persecuted me and my followers in this outrageous manner, and hast been engaged

in a desperate attempt to destroy them from the face of the earth, and, by so doing,

hast forfeited thy life. I am determined graciously to spare it, and to use thee

hereafter as the instrument of my grace. For I have appeared unto thee — In this

extraordinary manner; for this purpose, to make thee a minister — Of my gospel;

and a witness both of these things which thou hast seen — �ow, at this time; and of

those in which I will appear unto thee — �amely, hereafter; Delivering thee from

the people — The Jews; and the Gentiles, to whom — Both Jews and Gentiles; I

now send thee — Paul gives them to know that the liberty he enjoyed, even in bonds,

was promised to him, as well as his preaching to the Gentiles. I, denotes the

authority of the sender; now, the time whence his mission was dated. For his

apostleship, as well as his conversion, commenced at this moment. To open their

eyes — The eyes of them who are now in a miserable state of blindness, whether

Jews or Gentiles. He opens them who sends Paul, and he does it by Paul who is sent.

And to turn them from darkness — From that state of ignorance and folly in which

they are involved; that is, with respect to the Gentiles, to turn them from following

false and blind guides, their oracles, divinations, and superstitious usages, received

by tradition from their fathers, and the corrupt notions they had of their gods. And

with respect to the Jews, to rescue them from their ignorance of the spirituality,

extent, and obligation of the moral law, and of the shadowy, typical, and temporary

nature of the Mosaic institution in general, as also from their ignorance of the

spiritual and heavenly nature of the Messiah’s kingdom, and the qualifications

necessary for becoming subjects of it, and of the true sense of the prophetic writings

with relation to these things; to light — The light of divine knowledge and wisdom;

and from the power of Satan — Who now holds them in a state of sin and guilt,

weakness and wretchedness; unto God — To his love and service: for it was not

sufficient for them to have their eyes opened, it was also necessary to have their

hearts renewed; not enough to be turned from darkness to light, but they must be

turned from sin to holiness; which, indeed, follows of course; for Satan rules by the

power of darkness, and God by the convincing evidence of light. Idolaters were and

are, in a special manner, under the power of Satan, paying their homage to

creatures of their own fancy; to images, or imaginary beings; or to God’s creatures,

not formed and given to man for any such purpose; that is, in effect, doing service to

devils: but all sinners, also, are under the power of Satan, influenced by his

temptations, yielding themselves captives to his will and pleasure. But converting

grace rescues them from his tyranny, and brings them into subjection to God;

translates them out of the kingdom of darkness into the kingdom of God’s dear Son.

Observe, reader, when gracious dispositions are as strong in the soul as corrupt and

sinful dispositions had been, it is then turned from the power of Satan unto God.

That they may receive forgiveness of sins — That they may be pardoned, and

restored to God’s favour, which by sin they had forfeited. They are delivered from

the dominion of sin, that they may be delivered from that death which is the wages

of sin; not that they may merit that forgiveness, as a debt or reward, but that they

may receive it as a free gift, together with the comfort arising from it; they are

persuaded to lay down their arms, and return to their allegiance, that they may have

the benefit of the act of indemnity passed by God in behalf of those who do so. An

inheritance, or lot, among them which are sanctified — That Isaiah , 1 st, That they

may be sanctified as well as justified; may be redeemed from all iniquity, Titus 2:14;

cleansed from all unrighteousness, 1 John 1:9; from all unholy tempers, words, and

works, purified from all pollution of the flesh and of the spirit, 2 Corinthians 7:1;

and made glorious souls, not having spot, or wrinkle, or any such thing, but

constituted holy and without blemish, Ephesians 5:26-27; in other words, so

renewed by the power of the Holy Ghost as to bear the image of the heavenly, as

they had borne that of the earthly, and be made partakers of the divine nature,

Titus 3:5; 2 Peter 1:4. 2d, That they may receive an inheritance among such as are

thus sanctified, even the inheritance incorruptible, undefiled, and that fadeth not

away. For this inheritance, the forgiveness of our sins and the sanctification of our

nature prepare us; removing that guilt and depravity which were the chief

hinderances in the way of our receiving it. As all those that shall be saved hereafter

must be sanctified as well as justified here, all that receive the heavenly inheritance

must be thus entitled to it and made meet for it: and none can be saints in heaven

that are not first saints on earth; so we need no more to ensure our happiness in a

future world, than to possess these blessings in this world. And, as is here stated,

these, together with the heavenly inheritance, for which they prepare us, are

received by faith in Jesus: for faith in him, and in the promises of God, made to the

penitent and believing through him; the faith whereby we not only receive divine

revelation in general, but the record which God hath given of his Son in particular;

by which we apply to, and rely on, Christ as the Lord our righteousness and

sanctification, and resign ourselves to him as the Lord our proprietor and ruler; this

is that faith whereby we receive forgiveness, holiness, and eternal life, the salvation

of grace here, and the salvation of glory hereafter.

ELLICOTT, "(16) But rise, and stand upon thy feet.—The report of the words

heard by the Apostle is much fuller than in either Acts 9:11 or Acts 22:10, and may

fairly be thought of as embodying what followed on the actual words so recorded,

the substance of “the visions and revelations of the Lord” (2 Corinthians 12:1), by

which, in those days of blindness and ecstasy, the future of his life was marked out

for him, and the gospel which he was to preach revealed in its fulness. In such states

of consciousness, the man who is in contact with the supernatural life does not take

note of the sequence of thoughts with the precision of a short-hand reporter.

A minister and a witness.—The first word is the same as that which the Apostle uses

of himself in 1 Corinthians 4:1.

PETT, "“But arise, and stand on your feet, for to this end have I appeared to you, to

appoint you a minister and a witness both of the things in which you have seen me,

and of the things in which I will appear to you.”

It was then that he had been given his commission. Like Ezekiel of old he was told to

stand on his feet (Ezekiel 22:3). For Jesus was in a position of total authority. And

Jesus had told him that the reason why He had appeared to him was in order to

appoint him as a minister/servant, and as a witness, both of what he had now seen of

the Lord in His supernatural glory, and of the things concerning which He would

appear to him in the future. He had been chosen by God to be a chosen messenger of

Christ.

We should note that before this audience it was necessary to bring out what ‘the

Lord’ had said to him. They would not recognise Ananias, but they could not fail to

recognise a voice of such authority. When speaking to the Jews, however, he had

been at pains to point out that his commission had been given to him by a pious and

devout Jew. Here it was to be seen as from the Lord from Heaven Himself. Which

then was true? We have no reason to doubt that both were true. While the

commissions were similar they were not the same, and there is no reason why he

should not have received one when Jesus was speaking to him, and a comparative

one when his eyes were opened. Ananias had brought him confirmation of what he

had already heard. Like many a testimony, each time Paul gave it, it was selective

and concentrated on different aspects of his experience suited to the hearers. But in

reality, psychologically the reminder and confirmation by Ananias would be

necessary so as to enable him to be sure that he had remembered correctly what he

had been told at a time when he was under great trauma. God had given him a

second reading.

The Purpose behind The Commission

17 I will rescue you from your own people and

from the Gentiles. I am sending you to them

BAR�ES, "Delivering thee from the people - From the Jewish people. This implied that he would be persecuted by them, and that the Lord Jesus would interpose to rescue him.

And from the Gentiles - This also implied that he would be persecuted and opposed by them - a prospect which was verified by the whole course of his ministry. Yet in all he experienced, according to the promise, the support and the protection of the Lord Jesus. This was expressed in a summary manner in Luk_9:16.

Unto whom now I send thee - Act_22:21. As the opposition of the Jews arose mainly from the fact that he had gone among the Gentiles, it was important to bring this part of his commission into full view before Agrippa, and to show that the same Saviour who had miraculously converted him had commanded him to go and preach to them.

CLARKE, "Delivering thee from the people - From the Jews - and from the Gentiles, put here in opposition to the Jews; and both meaning mankind at large, wheresoever the providence of God might send him. But he was to be delivered from the malice of the Jews, that he might be sent with salvation to the Gentiles.

GILL, "Delivering thee from the people,.... That is, the people of the Jews, as they are distinguished from the Gentiles; and so the Syriac version, and two of Beza's copies, and two of Stephens's, read; for the Lord knew, that as soon as ever Saul was converted and professed his name, and preached his Gospel, the people of the Jews would immediately become his implacable enemies, and seek to destroy him; wherefore he promises him before hand deliverance, and security from them:

and from the Gentiles, unto whom now I send thee; to both Jews and Gentiles;

to the Jews first, and then to the Gentiles; which method the apostle observed, and which course he steered, until the Jews put away the Gospel from them; and then he turned to the Gentiles, to whom he chiefly preached, as their apostle, and was saved from many dangers among them, as is here promised.

HE�RY, "3. The spiritual protection he was taken under, while he was thus employed as Christ's witness: all the powers of darkness could not prevail against him till he had finished his testimony (Act_26:17), delivering thee from the people of the Jews and from the Gentiles. Note, Christ's witnesses are under his special care, and, though they may fall into the hands of the enemies, yet he will take care to deliver them out of their hands, and he knows how to do it. Christ had shown Paul at this time what great things he must suffer (Act_9:16), and yet tells him here he will deliver him from the people. Note, Great sufferings are reconcilable to the promise of the deliverance of God's people, for it is not promised that they shall be kept from trouble, but kept through it; and sometimes God delivers them into the hands of their persecutors that he may have the honour of delivering them out of their hands.

JAMISO�,"Delivering thee from the people — the Jews.

and from the Gentiles — He was all along the object of Jewish malignity, and was at that moment in the hands of the Gentiles; yet he calmly reposes on his Master’s assurances of deliverance from both, at the same time taking all precautions for safety and vindicating all his legal rights.

unto whom now I send thee — The emphatic “I” here denotes the authority of the Sender [Bengel].

CALVI�, "17.Delivering thee. He is armed in this place against all fear, which was

prepared for him; and also he is prepared to bear the cross; notwithstanding, seeing

he addeth immediately that Paul should come to lighten the blind, to reconcile those

to God which were estranged from him, and to restore salvation to those which were

lost; it is a marvel why he doth not also promise that they shall on the other side

receive him joyfully, who shall by means of him receive such and so great benefits.

But the unthankfulness of the world is noted out unto us in this place, because the

ministers of eternal salvation are far otherwise rewarded, as frantic men do rail

upon their physicians. And Paul is admonished, that whithersoever he shall come, a

great part of those to whom he shall study to do good shall hate him, and seek his

overthrow. And he saith plainly, that he is appointed to be a witness both to Jews

and Gentiles, lest that turn to his reproach, because he made the gospel common to

both alike. For the Jews had conceived such deadly hatred against him for this

cause, because it grieved them that the Gentiles should be made their fellows. And

though they made a show that this did proceed of zeal, because they would not have

the covenant which God made with the posterity of Abraham profaned, by being

translated unto strangers, yet mere ambition did prick them forward, because they

alone would be excellent, all other being underlings. But in the person of one man,

all godly teachers are encouraged to do their duty, that they be not hindered or kept

back with the malice of men from offering the grace of God unto miserable men,

though they be unworthy. −

ELLICOTT, "(17) From the Gentiles, unto whom now I send thee.—The distinct

mission to the Gentiles seems, in Acts 22:21, to be connected with the trance in the

Temple, three years after the conversion. Galatians 1:15-16, however, agrees with

what we find hero in connecting it with the very time when the Son of God was first

“revealed in him.” The distinction between “the people,” i.e., Israel, as emphatically

entitled to that name, and “nations,” the “Gentiles,” should be noted. (Comp. �ote

on Acts 4:25.) The relative “whom” probably refers to the latter of the two nouns

rather than to both. In the Greek word for “send” (apostello), we find the warrant

for St. Paul’s claim to be considered an Apostle “not of men, neither by man,” but

by the direct personal call of the Lord Jesus (Galatians 1:1). The word that had

been used of the Twelve (Matthew 10:16) was used also of him; and the pronoun “I”

is specially emphasised.

PETT 17-18, "“Delivering you from the people, and from the Gentiles, to whom I

send you, to open their eyes, that they may turn from darkness to light and from the

power of Satan to God, that they may receive remission of sins and an inheritance

among those who are sanctified by faith in me.”

He had then learned that his commission was clearly to be one which would involve

great dangers. For he would need to be ‘delivered’ from both Jews and Gentiles,

(Agrippa and Festus please note), as he fulfilled his task of opening their eyes so that

they would see the truth, of turning them from darkness to light, from the darkness

of ignorance and unawareness, of sin and of idolatry, to the glorious light of Christ

now revealed to him, so that they might receive the light of life, the light of the

knowledge of the glory of God in the face of Jesus Christ, and so that they might be

delivered from the power and tyranny of Satan to God.

This commission is full of Old Testament significance.

· ‘To open their eyes.’ Compare Genesis 3:7 (speaking of eyes being opened to

a realisation of sin); 2 Kings 6:17 (where a man’s eyes were opened to see spiritual

realities); Isaiah 35:5 (where in the Messianic age the eyes of the blind were to be

opened both physically and spiritually); Isaiah 42:7 (where the Servant of the Lord

was to open the blind eyes of His people that they might know the Lord). The idea is

thus that the Messianic age is now here so that Paul as the Servant of the Lord,

having been made one with His True Servant, is to open men’s eyes spiritually, so

that they may be opened to know and experience both their own sinfulness and the

glory of the Lord and His ways.

To have the eyes closed is to be in a state of spiritual darkness (Acts 28:27 (Isaiah

6:10); compare Luke 19:42). To have them opened is to be brought into the light.

· ‘To turn them from darkness to light.’ That is to bring them out of the

darkness of sin and ignorance to the true God as He is, and to His Coming One.

Compare 2 Samuel 22:29; Psalms 18:28 (where the Lord will be the lamp of His

servant and lighten his darkness); Isaiah 9:2; Matthew 4:16 (where the people who

sat in darkness have seen a great light because of the coming of the Messianic king);

Isaiah 42:16 (where God will make darkness light before His true people, that they

might walk in the right ways); Micah 7:8 (‘when I sit in darkness the Lord will be a

light to me’); Luke 1:79 (‘The Dayspring from on high will visit us, to shine on those

who sit in darkness and the shadow of death, to guide our feet into the way of

peace’); Luke 2:30; Luke 2:32 (Simeon says while holding Jesus in his arms, ‘my

eyes have seen your salvation -- a light for the unveiling of the Gentiles, and the

glory of your people Israel’). In each case the Lord comes as a light to His people,

turning them from darkness. But the central application would appear to be Isaiah

9:2 (Matthew 4:16), as expanded in Luke 1:79; Luke 2:30-32. The Messianic light

has shone, Jesus the Messiah has come, and men must come out of their darkness

and respond to His light (compare John 3:19-21; John 8:12; John 12:46). Compare

also John 1:4-5; John 1:9; John 3:18-21.

· ‘From the power of Satan to God.’ The main Old Testament reference here is

Zechariah 3 where Joshua the High Priest was turned from the power of Satan to

God by having his filthy garments removed, revealing that his iniquity has been

removed, so that he might be clothed by the Lord. This was then closely connected

with God’s servant ‘the Branch’ Who would remove the iniquity of the land in one

day, ushering in the time of blessing, when all men would be neighbours to each

other. Thus being turned from the power of Satan to God indicates having the filth

of sin removed and being clothed with righteousness and purity, and as Messiah’s

people finding a new oneness in Him. This last ties in with the descriptions of the

early church in Acts 2:44-47; Acts 4:32-35.

However, by �ew Testament times the idea of Satan had expanded to the idea of

world as being in Satan’s control (Matthew 4:8-9; Luke 3:6) so that the whole world

lay in the arms of the Evil One (1 John 5:19), with the result that in order to be

saved men had to be delivered from the tyranny of darkness and transferred into

the kingdom of God’s beloved Son (Colossians 1:13). This was the work that Paul

was called on to accomplish, to bring men under the Kingly Rule of God. The idea

was the same as in Zechariah, deliverance from Satan’s power by coming under

God’s kingship, blessing and control; by being clothed in righteousness; and by

being delivered from sin. For at the cross Jesus had broken the powers of darkness

and had triumphed over them in it (Colossians 2:15 contrast Luke 22:53).

· ‘That they may receive remission (forgiveness) of sins.’ The purpose of men’s

eyes being opened to their own sinfulness, and to God’s holiness, and of them being

turned from darkness to light, so that they may no longer be led astray, but see in

Him the One Who is the truth and the life, the Light of the world, and of being

delivered from Satan’s power to God, is so that their sins might be forgiven (Luke

24:47; Acts 2:38; Acts 5:31; Acts 10:43; Acts 13:38). This forgiveness is the most

remarkable thing in the world, for it is not a bare ‘letting off because you could not

help it’, but the thorough and complete removal of sin through the cleansing of the

blood of Christ (1 John 1:7), a ‘blotting out’ (Acts 3:19; Isaiah 43:25; Isaiah 44:22;

Psalms 51:9), so that man is longer seen as sinful. His filthy garments having been

removed, he is seen as clothed in the righteousness of Christ (2 Corinthians 5:21),

and is thus able to approach the living God.

· ‘And an inheritance among those who are sanctified by faith in me.’ And it is

because their sin has been removed that they will be able to enjoy their inheritance

among God’s people, enjoying His blessing of eternal life, both now (John 5:24; 1

John 5:13), as they live as citizens of heaven (Philippians 3:20) and in the coming

age as they share and experience the glory of God (Revelation 21:23; Revelation

22:5) at the resurrection of life (John 5:28-29). And all this because they are ‘made

holy’, separated to Him as His own, through faith in Him. Compare Acts 20:32,

having ‘ an inheritance among all those who are sanctified’, that is, those made holy

in Christ through the cross (Hebrews 2:10-11).

But all this, while apparent to Paul, and intrinsic in the words, would not be

apparent to Paul’s listeners. Rather would they gather that light had come in the

Messiah, and that men were to have their eyes opened and respond to it, and so be

delivered from Satan and enjoy the certainty of the resurrection.

His Response to the Commission Which Has Resulted in His Present Dilemma.

18 to open their eyes and turn them from

darkness to light, and from the power of Satan to

God, so that they may receive forgiveness of sins

and a place among those who are sanctified by

faith in me.’

BAR�ES, "To open their eyes - To enlighten or instruct them. Ignorance is represented by the eyes being closed, and the instruction of the gospel by the opening of the eyes. See Eph_1:18.

And to turn them from darkness to light - From the darkness of paganism and sin to the light and purity of the gospel. Darkness is an emblem of ignorance and of sin, and the pagan nations are often represented as sitting in darkness. Compare the Mat_4:16 note; Joh_1:4-5 notes.

And from the power of Satan - From the dominion of Satan. Compare Col_1:13; 1Pe_2:9. See the notes on Joh_12:31; Joh_16:11. Satan is thus represented as the prince of this world, the ruler of the darkness of this world, the prince of the power of the air, etc. The pagan world, lying in sin and superstition, is represented as under his control; and this passage teaches, doubtless, that the great mass of the people of this world are the subjects of the kingdom of Satan, and are led captive by him at his will.

Unto God - To the obedience of the one living and true God.

That they may receive forgiveness of sins - Through the merits of that Saviour who died - that thus the partition wall between the Jews and the Gentiles might be broken down, and all might be admitted to the same precious privileges of the favor and mercy of God. Compare the notes on Act_2:38.

And inheritance - An heirship, or lot κλ2ρον klēron: that they might be entitled to

the privileges and favors of the children of God. See the notes on Act_20:32.

Which are sanctified - Among the saints; the children of God. See the notes on Act_20:32.

CLARKE, "To open their eyes - To be the instrument of informing their understanding in the things of God.

To turn them from darkness to light - From heathenism and superstition to the knowledge and worship of the true God.

From the power of Satan unto God - Της(εξουσιας(του(Σατανα, From the authority

and domination of Satan; for as the kingdom of darkness is his kingdom, so those who live in this darkness are under his dominion; and he has authority and right over them. The blessed Gospel of Christ is the means of bringing the soul from this state of spiritual darkness and wretchedness to the light and liberty of the children of God; and thus they are brought from under the power and authority of Satan, to be under the power and authority of God.

That they may receive forgiveness of sins - That all their sins may be pardoned,

and their souls sanctified; for nothing less is implied in the phrase, αφεσις(:µαρτιων, which signifies the taking away or removal of sins.

And inheritance - By remission of sins, i.e. the removal of the guilt and pollution of sin, they become children of God; and, if children, then heirs; for the children of the heavenly family shall alone possess the heavenly estate. And as the inheritance is said to

be among them that are Sanctified, this is a farther proof that αφεσις(:µαρτιων signifies,

not only the forgiveness of sins, but also the purification of the heart.

By faith that is in me - By believing on Christ Jesus, as dying for their offenses, and rising again for their justification. Thus we see that not only this salvation comes through Christ, but that it is to be received by faith; and, consequently, neither by the merit of works, nor by that of suffering.

GILL, "To open their eyes,.... The eyes of their understanding, which were shut, and darkened, and blind: one copy reads, "the eyes of the blind"; and the Ethiopic version renders it, "the eyes of their heart"; and to have them opened, is to have them enlightened, to see their lost state and condition by nature, the exceeding sinfulness of sin, the plague of their own hearts, the impurity of nature, the impotence of man to that which is spiritually good, the imperfection of obedience, and the insufficiency of a man's righteousness to justify him before God; and to see where help is laid, and where salvation is; to behold Christ as the only able, willing, complete, and suitable Saviour; to see that there is life and righteousness, peace, pardon, grace, and glory in him; and to have an insight into the doctrines of the Gospel, and a glimpse of the invisible things of another world. Now though this is all the work of the Spirit, by whom only the eyes of the understanding are enlightened; yet this is ascribed to the apostle, not as the efficient cause, but as the instrument and means through preaching of the Gospel, which the Spirit of God would, and did make use of:

and to turn them from darkness to light; or "that they might be turned", as the Vulgate Latin, and all the Oriental versions render it: by "darkness" is meant, the

darkness of nature, the darkness of sin, of ignorance, and unbelief, in which all men by nature are; who are in the dark about, and are ignorant of God, and the perfections of his nature; and about sin, and the evil there is in it, and that comes by it; and the way of peace, righteousness, and salvation by Christ; and the work of the spirit in regeneration and sanctification upon the heart; and about the Scriptures of truth, and the doctrines of the Gospel, and what will be their state and portion in another world; they do not know where they are, what they are, nor where they are going: and in the effectual calling this darkness is in a great measure removed, and they are turned to light; to God, who is light itself, and to Christ, the light of the world, and to the light of the word, and to a participation of the light of grace here, in which they see light, and behold the above things, and of the light of glory hereafter. This is a phrase used by the Jews, at the time of the passover, when they praise the Lord, and give thanks unto him for the wonders he wrought for their fathers and for them, as that he had brought them out of bondage to

liberty, and from sorrow to joy, and מאפלה)לאור)גדול, "from darkness to a great light" (e).

Conversion is the end of the Gospel ministry, and illumination is necessary to it; yea, it lies in a turn from darkness to light, as is here expressed: and this conversion is not a mere external one, or a reformation of manners; this is indeed sometimes called a conversion, and is a man's turning from the evil of his ways, from a vicious life and conversation, to a sober way of living, and is often brought about through the ministry of the word; but then this may be where true conversion is not, and where there is no special illumination of the Spirit, nor any true spiritual light; and there may be a turning again to the former course of life; besides, this external conversion, when it is right and genuine, is the fruit and effect of inward conversion, or true grace, and is at most but the evidence of it: nor is it a conversion to a doctrine in a professional way; men may be converted in this sense, and remain wicked; they may have the form, but not the power of godliness; know the doctrine and profess it, and yet be strangers to the experience of it: nor does it design a restoration after backslidings; which sometimes goes by the name of conversion, such as was Peter's after his fall; but the first work of conversion is here meant, which is internal, and is a turn of the hearts of men; and is not the work of man, but of God, who has the hearts of all in his hands, and can turn them as he pleases; and is what man is passive in, he does not turn himself, but is turned by the Lord; though ministers may be, and are instruments in it. It follows,

and from the power of Satan unto God: this power of Satan regards not his power over the rest of the devils, whose prince and head he is; hence he is called the prince of devils, and the prince of the power of the air; but his power over the world of men, which he has by usurpation, and therefore is called the prince of the world; but not his power over the bodies of men, by possessing them, inflicting diseases, and death itself upon them, nor over their estates; all which is only by permission of God, whenever he exercises it; but over the souls of men, in whom he rules as in his own kingdom: he is the strong man armed, and the hearts of men are his palaces, which are guarded with devils and unclean lusts; when all the goods are kept in peace by him, there is no concern about sin, no inquiry after salvation, no dread of the curses of the law, nor fear of hell and damnation, but all in the utmost security: and he not only dwells in the hearts of unregenerate persons, but he works effectually there; by stirring up their corruptions, putting ill things into their minds, and instigating them against true spiritual and powerful religion, and the professors of it: he has power over the minds of them that believe not, to blind them, by keeping them in blindness, and increasing it; which he does by diverting their minds from hearing the Gospel; and whilst hearing it, by filling them with enmity against it. Moreover, they are led by him as captives at his will; they

are in his power, as the bird is in the snare of the fowler, and as a prisoner in the hands of a jailer; and are entirely at his beck and command, and do his lusts, and obey his will: and this also may have a particular respect to the power and authority which he exercised over the Heathens, before the Gospel came among them; Satan usurped a power over the Gentile world, and took upon him to be the god of it; and for many hundred of years was worshipped in their idols; and he held them fast bound unto him in the fetters of ignorance, superstition, and idolatry; but now the Gospel was sent among them to free them from this power and tyranny of his; and it was made effectual to the turning of multitudes of them from him, and subjection to him, which is done in the effectual calling of every person; not that Satan then has no more power over them to tempt and distress them, but not to rule over them, and lead them about at pleasure, and much less to devour and destroy them: and then also are they turned to God, to have true knowledge of him, and an hearty desire after him, which they had not before; and to a love of him, whose hearts before were enmity to him; and to believe in him, and trust in him as the God of providence, and of grace; and to have communion with him; and to be subject to his government, and yield a cheerful obedience to him, both externally and internally.

That they may receive forgiveness of sins: as an act of God's free grace, through the blood of Christ, which was shed for it; and which free and full forgiveness of sins is published in the Gospel, that whoever believes in Christ, may by faith receive it. This is what every enlightened soul sees it needs, and is desirous of; it is the first thing it wants, and asks at the hands of God; and nothing can be more suitable to its case, and welcome to it; and this is the good news which is declared in the ministry of the Gospel: and it is had in a way of receiving; for it is not purchased with money, nor procured by the merits of men; but is a gift of God, which is received by the hand of faith into the conscience of the enlightened sinner; the consequences of which are peace, joy, and comfort.

And inheritance among them which are sanctified by faith that is in one: by the "inheritance" is meant, either something enjoyed now, as God himself, who is the portion of his people, and the lot of their inheritance; or a part and interest in Christ, who is that good part and portion, and which shall never be taken away; and the blessings of grace in him, which, besides forgiveness of sins, are peace with God, a justifying righteousness, and adopting grace: or rather eternal glory and happiness hereafter is here designed, which is called an "inheritance" or "lot", in allusion to the land of Canaan, which was distributed by lot; not that heaven is a casual thing; but it signifies that every Israelite indeed will have their share and portion in it. There are many things which show an agreement between heaven, and the land of Canaan; that was a goodly land, and ready prepared for the Israelites; and so heaven is the better country, and the city and kingdom God has prepared for his people from the foundation of the world: a wilderness was passed through first, and many battles fought before it was possessed; the people of God pass through the wilderness of this world, and fight the good fight of faith, and then enter into rest: the Israelites were introduced into it, not by Moses, but by Joshua; and saints get to heaven, not by the works of the law, but by Christ the Saviour, another Jesus or Joshua: and lastly, Canaan was a place of rest; and so is heaven. Moreover, it may be so called, in allusion to inheritances among men, though it vastly exceeds all earthly ones, being incorruptible, undefiled, which fadeth not away, reserved in the heavens; yet it bears some likeness to them; it is what is bequeathed to the children of God by their heavenly Father, and comes to them through the death of Christ the testator, and is for ever: it is neither purchased nor acquired, but is freely given; belongs only to the children of God, and is their Father's free gift unto

them, and is only enjoyed by such who are "sanctified"; and it lies among them, and will be jointly and equally possessed by them. The heirs of salvation are said to be sanctified in different senses; they are sanctified by God the Father in eternal election, being separated from others, and chosen through sanctification to it; and they are sanctified "in" and "by" the Lord Jesus Christ: they are sanctified in him representatively, he being the covenant head of his people, has all grace, and so all holiness in him for them, which is perfect and complete; and this is the source of all that holiness that is in them, and which they have communicated to them by virtue of their union to him; and also they are sanctified "in" him through the imputation of the holiness of his human nature to them, which is a branch of their justification before God; and they are sanctified by him meritoriously, or by his blood, through which their sins are expiated, and fully atoned for; and so in this sense they are sanctified by it: and they are sanctified internally by the Spirit of God, who in regeneration produces principles of grace and holiness in them, which were not there before; man was originally possessed of a perfect moral holiness, but through sin is become an unholy creature; and in the same state and condition are the children of God by nature, as others, and need the sanctifying influences of the divine Spirit to make them meet for the undefiled inheritance: and this inheritance these sanctified ones receive by faith now, as they do the forgiveness of their sins; that is, they now receive by faith the promise of the inheritance, and the earnest and pledge of it, and their right unto it, and claim upon it: for the phrase,

by faith that is in me, is not to be connected with the word "sanctified", but with the word "receive", in the preceding clause; and has respect to both benefits, which it receives from Christ, the object of it here expressed; for it is not any faith, but faith which is in Christ, by which these blessings of grace are received and enjoyed: and the whole of this shows the great ends and usefulness of the Gospel ministry.

HE�RY, "(2.) There is a great happiness designed for the Gentiles by this work - that they may receive forgiveness of sins, and inheritance among those who are sanctified;they are turned from the darkness of sin to the light of holiness, from the slavery of Satan to the service of God; not that God may be a gainer by them, but that they may be gainers by him. [1.] That they may be restored to his favour, which by sin they have forfeited and thrown themselves out of: That they may receive forgiveness of sins. They are delivered from the dominion of sin, that they may be saved from that death which is the wages of sin. Not that they may merit forgiveness as a debt of reward, but that they may receive it as a free gift, that they may be qualified to receive the comfort of it. They are persuaded to lay down their arms, and return to their allegiance, that they may have the benefit of the act of indemnity, and may plead it in arrest of the judgment to be given against them. [2.] That they may be happy in the fruition of him; not only that they may have their sins pardoned, but that they may have an inheritance among those who are sanctified by faith that is in me. Note, First, Heaven is an inheritance, it descends to all

the children of God; for, if children, then heirs. That they may have, klēron - a lot (so it

might be read), alluding to the inheritances of Canaan, which were appointed by lot, and that also is the act of God, the disposal thereof is of the Lord. That they may have a right, so some read it; not by merit, but purely by grace. Secondly, All that are effectually turned from sin to God are not only pardoned, but preferred - have not only their attainder reversed, but a patent of honour given to them, and a grant of a rich inheritance. And the forgiveness of sins makes way for this inheritance, by taking that out of the way which alone hindered. Thirdly, All that shall be saved hereafter are sanctified now; those that have the heavenly inheritance must have it in this way, they

must be prepared and made meet for it. None can be happy that are not holy; nor shall any be saints in heaven that are not first saints on earth. Fourthly, We need no more to make us happy than to have our lot among those that are sanctified, to fare as they fare; this is having our lot among the chosen, for they are chosen to salvation through sanctification. Those who are sanctified shall be glorified. Let us therefore now cast in our lot among them, by coming into the communion of saints, and be willing to take our lot with them, and share with them in their afflictions, which (how grievous soever) our lot with them in the inheritance will abundantly make amends for. Fifthly, We are sanctified and saved by faith in Christ. Some refer it to the word next before, sanctified by faith, for faith purifies the heart, and applies to the soul those precious promises, and subjects the soul to the influence of that grace, by which we partake of a divine nature. Others refer it to the receiving of both pardon and the inheritance; it is by faith accepting the grant: it comes all to one; for it is by faith that we are justified, sanctified, and

glorified. By faith, tē(eis(eme - that faith which is in me; it is emphatically expressed.

That faith which not only receives divine revelation in general, but which in a particular manner fastens upon Jesus Christ and his mediation, by which we rely upon Christ as the Lord our righteousness, and resign ourselves to him as the Lord our ruler. This is that by which we receive the remission of sins, the gift of the Holy Ghost, and eternal life.

JAMISO�,"To open their eyes, and to turn them from darkness to light —rather, “that they may turn” (as in Act_26:20), that is, as the effect of their eyes being opened. The whole passage leans upon Isa_61:1 (Luk_4:18).

and from the power of Satan — Note the connection here between being “turned from darkness” and “from the power of Satan,” whose whole power over men lies in keeping them in the dark: hence he is called “the ruler of the darkness of this world.” See on 2Co_4:4.

that they may receive forgiveness ... and inheritance among the sanctified by faith that is in me — Note: Faith is here made the instrument of salvation at once in its first stage, forgiveness, and its last, admission to the home of the sanctified; and the faith which introduces the soul to all this is emphatically declared by the glorified Redeemer to rest upon Himself - “FAITH, even THAT WHICH IS IN ME.” And who that believes this can refrain from casting his crown before Him or resist offering Him supreme worship?

CALVI�, "18.That thou mayest open their eyes. Paul, in taking to himself that

which is proper to God, doth seem to exalt himself too high. For we know that it is

the Holy Ghost alone which doth lighten the eyes. We know that Christ is the only

Redeemer which doth deliver us from the tyranny of Satan. We know that it is God

alone who, having put away our sins, doth adopt us unto the inheritance of the

saints. But this is a common thing, that God doth translate unto his ministers that

honor which is due to himself alone, not that he may take any thing from himself,

but that he may commend that mighty working of his Spirit which he doth show

forth in them. For he doth not send them to work, that they may be dead

instruments, or, as it were, stage-players; but that he may work mightily by their

hand. But it dependeth upon the secret power of his Spirit that their preaching is

effectual, who worketh all things in all men, and which only giveth the increase. −

Therefore, teachers are sent, not to utter their words in vain in the air, or to beat the

ears only with a vain sound, but to bring lively light to the blind, to fashion again

men’s hearts unto the righteousness of God, and to ratify the grace of salvation

which is gotten by the death of Christ. But they do none of all these, save only

inasmuch as God worketh by them, that their labor may not be in vain, that all the

praise may be his, as the effect cometh from him. −

And, therefore, we must note, that so often as the Scripture doth extol the external

ministry so honorably, we must not separate it from the Spirit, which quickeneth

the same even as the soul doth the body. For it teacheth in other places how little

man’s industry can do of itself. For they must plant and water, but it is God alone

which giveth the increase ( 1 Corinthians 11:6). But because many are hindered by

their own ignorance and malice, that they cannot reap such fruit of the gospel as

they ought, we must note this description, which setteth before our eyes briefly and

plentifully that incomparable treasure. Therefore, this is the drift of the gospel, that

being delivered from blindness of mind, we may be made partakers of the heavenly

light; that being delivered from the thraldom of Satan, we may be turned to God;

that having free forgiveness of sins, we may be made partakers of the inheritance

among the saints. Those which will rightly profit in the gospel must direct all their

senses to this end; for what good shall the continual preaching thereof do us, if we

know not the true use thereof? Also, the way and means to attain to salvation is

described to us, all men boast that they be desirous of salvation, but few consider

how God will save them. −

Therefore, this place, wherein the means is prettily comprehended, is, as it were, a

key to open the gate of heaven. Furthermore, we must know that all mankind is

naturally deprived of those good things which Christ saith we have by believing the

gospel; so that it followeth that all are blind, because they be lightened by faith; that

all are the bond-slaves of Satan, because they are set free by faith from his tyranny;

that all men are the enemies of God, and subject to eternal death, because they

receive remission of sins by faith. So that nothing is more miserable than we, if we

be without Christ, and without his faith, whereby it appeareth how little, yea, that

nothing is left for the free will of men’s merits. As touching every part, this

lightening is referred unto the knowledge of God, because all our quickness of sight

is mere vanity and thick darkness, until he appear unto us by his truth. That

reacheth farther which followeth afterward: To be turned from darkness to light;

for that is when we are renewed in the spirit of our mind. −

Therefore, in my judgment, this member, and that which followeth, express both

one thing, to be turned from the power of Satan unto God. For that renewing which

Paul declareth more largely in the second chapter to the Ephesians, ( Ephesians

2:10, and Ephesians 4:23) is expressed in divers forms of speech. Remission of sins

followeth next, whereby God doth freely reconcile us to himself, so that we need not

doubt but that God will be favorable and merciful to us. At length, the furnishing

and filling of all things is put in the last place; to wit, the inheritance of eternal life.

Some do read it falsely in one text, among those who are sanctified by faith, because

this word is extended unto the whole period. Therefore, the meaning thereof is, that

by faith we come unto the possession of all those good things which are offered by

the gospel. And faith is properly directed unto Christ because all the parts of our

salvation are included in him. �either doth the gospel command us to seek the same

anywhere else save only in him.

COFFMA�, "Remission of sins ... That men should receive this blessing was the

principal burden of apostolic preaching, the great need of humanity having ever

been that of reconciliation with God and the restoration of fellowship with the

Eternal. In a vital sense, this is the only blessing that matters. With remission of

sins, all of the hardships of life, all of the slings and arrows of outrageous fortune,

all of the disappointments and sufferings, all of life's frustrations and sorrows,

resolve at last in eternal glory for the redeemed; but without remission of sins, the

most favored and successful life, the most powerful and famous, the most affluent

and popular, must inevitably resolve into a hopeless grave and a resurrection to

everlasting shame and contempt. "Remission" is one of the great �ew Testament

words.

Sanctified by faith in me ... This, like so many references involving "faith" in the

English Revised Version (1885), is an erroneous rendition. As Alexander Campbell

noted, it should be translated: "Sanctified by the faith respecting me."[26] The most

conspicuous fault of the English Revised Version (1885) lies in this very sector,

notwithstanding the fact that it is still the best version that we have, and, as Bruce

said, "the best" for purposes of accurate study. For other similar mistranslations,

see my Commentary on Romans, pp. 109ff.

What Paul was affirming in this expression was not the popular heresy that people

are saved by "faith only," but that the remission of their sins is available by means

of "the faith regarding" Christ, through Christianity.

E�D�OTE:

[26] Alexander Campbell, op. cit., p. 172.

ELLICOTT, "(18) From darkness to light.—The words gain a fresh interest if we

think of them as corresponding with the Apostle’s own recovery from blindness.

The imagery, though naturally common throughout Scripture, taking its place

among the earliest and most widely received of the parables of the spiritual life, was

specially characteristic of St. Paul. (Comp. Romans 13:12; 2 Corinthians 4:6;

Ephesians 5:8-13; Colossians 1:12; 1 Thessalonians 5:5.)

Among them which are sanctified by faith that is in me.—Better, have been

sanctified; the Greek participle being in the perfect. The word, as always, expresses

primarily the idea of a completed consecration rather than of a perfected holiness

(Hebrews 9:13; Hebrews 10:10; Hebrews 13:12); but the one thought passes

naturally into the other. The last six words may be connected grammatically either

with “sanctified” or with “receive.” On internal grounds the latter is, perhaps, the

best construction. Faith, i.e., is theoretically connected with “forgiveness of sins,” as

well as with the “inheritance,” which implies sanctification.

MACLARE�, "FAITH IN CHRIST

It is commonly said, and so far as the fact is concerned, said truly, that what are called the distinguishing doctrines of Christianity are rather found in the Epistles than in the Gospels. If we wish the clearest statements of the nature and person of Christ, we turn to Paul’s Epistle to the Colossians. If we wish the fullest dissertation upon Christ’s work as a sacrifice, we go to the Epistle to the Hebrews. If we seek to prove that men are justified by faith, and not by works, it is to the Epistles to Romans and Galatians that we betake ourselves,-to the writings of the servant rather than the words of the Master. Now this fuller development of Christian doctrine contained in the teaching of the Apostles cannot be denied, and need not be wondered at. The reasons for it I am not going to enter upon at present; they are not far to seek. Christ came not to speak the Gospel, but to be the Gospel. But then, this truth of a fuller development is often over-strained, as if Christ ‘spake nothing concerning priesthood,’ sacrifices, faith. He did so speak when on earth. It is often misused by being made the foundation of an inference unfavourable to the authority of the Apostolic teaching, when we are told, as we sometimes are, that not Paul but Jesus speaks the words which we are to receive.

Here we have Christ Himself speaking from the heavens to Paul at the very beginning of the Apostle’s course, and if any one asks us where did Paul get the doctrines which he preached, the answer is, Here, on the road to Damascus, when blind, bleeding, stunned, with all his self-confidence driven out of him-with all that he had been crushed into shivers-he saw his Lord, and heard Him speak. These words spoken then are the germ of all Paul’s Epistles, the keynote to which all his writings are but the melody that follows, the mighty voice of which all his teaching is but the prolonged echo. ‘Delivering thee,’ says Christ to him, ‘from the people, and from the Gentiles, unto whom now I send thee, to open their eyes, 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 that is in Me.’ Now, I ask you, what of Paul’s Gospel is not here? Man’s ruin, man’s depravity and state of darkness, the power of Satan, the sole redemptive work of Christ, justification by belief in that, sanctification coming with justification, and glory and rest and heaven at last-there they all are in the very first words that sounded upon the quickened ear of the blinded man when he turned from darkness to light.

It would be foolish, of course, to try to exhaust such a passage as this in a sermon. But notice, what a complete summary of Christian truth there lies in that one last clause of the verse, ‘Inheritance among them which are sanctified by faith that is in Me.’ Translate that into distinct propositions, and they are these: Faith refers to Christ; that is the first thing. Holiness depends on faith; that is the next: ‘sanctified by faith.’ Heaven depends on holiness: that is the last: ‘inheritance among them which are sanctified by faith that is in Me.’ So there we have the whole gospel!

To the one part of this comprehensive summary which is contained in my text I desire to turn now, in hope of gathering from it some truths as to that familiar word ‘faith’ which may be of use to us all. The expression is so often on our lips that it has come to be almost meaningless in many minds. These keywords of Scripture meet the same fate as do coins that have been long in circulation. They pass through so many fingers that the inscriptions get worn off them. We can all talk about faith and forgiveness and justifying

and sanctifying, but how few of us have definite notions as to what these words that come so easily from our lips mean! There is a vast deal of cloudy haze in the minds of average church and chapel goers as to what this wonder-working faith may really be. Perhaps we may then be able to see large and needful truths gleaming in these weighty syllables which Christ Jesus spoke from heaven to Paul, ‘faith that is in Me.’

I. In the first place, then, the object of faith is Christ.

‘Faith that is in Me’ is that which is directed towards Christ as its object. Christianity is not merely a system of truths about God, nor a code of morality deducible from these. In its character of a revelation, it is the revelation of God in the person of His Son. Christianity in the soul is not the belief of these truths about God, still less the acceptance and practice of these pure ethics, but the affiance and the confidence of the whole spirit fixed upon the redeeming, revealing Christ,

True, the object of our faith is Christ as made known to us in the facts of His recorded life and the teaching of His Apostles. True, our only means of knowing Him as of any other person whom we have never seen, are the descriptions of Him, His character and work, which are given. True, the empty name ‘Christ’ has to be filled with the doctrinal and biographical statements of Scripture before the Person on whom faith is to fix can be apprehended or beheld. True, it is Christ as He is made known to us in the word of God, the Incarnate Son, the perfect Man, the atoning Sacrifice, the risen Lord, the ascended Intercessor in whom we have to trust. The characteristics and attributes of Christ are known to us only by biographical statements and by doctrinal propositions. These must be understood in some measure and accepted, ere there can be faith in Him. Apart from them, the image of Christ must stand a pale, colourless phantom before the mind, and the faith which is directed towards such a nebula will be an unintelligent emotion, as nebulous and impotent as the vagueness towards which it turns.

Thus far, then, the attempt which is sometimes made to establish a Christianity without doctrines on the plea that the object of faith is not a proposition, but a person, must be regarded as nugatory; for how can the ‘person’ be an object of thought at all, but through the despised ‘propositions’?

But while on the one hand it is true that Christ as revealed in these doctrinal statements of Scripture, the divine human Saviour, is the Object of faith, on the other hand it is to be remembered that it is He, and not the statements about Him, who is the Object.

Look at His own words. He does not merely say to us, ‘Believe this, that, and the other thing about Me; put your credence in this and the other doctrine; accept this and the other promise; hope for this and the other future thing.’ All these come with but are not the central act. He says, ‘Believe: believe in Me! “I am the Way, and the Truth, and the Life”: He that cometh to Me shall never hunger, and he that believeth in Me shall never thirst.’ Do we rightly appreciate that? I think that if people firmly grasped this truth-that Christ is the Gospel, and that the Object of faith is not simply the truths that are recorded here in the word, but He with regard to whom these truths are recorded-it would clear away rolling wreaths of fog and mist from their perceptions. The whole feeling and attitude of a man’s mind is different, according as he is trusting a person, or according as he is believing something about a person. And this, therefore, is the first broad truth that lies here. Faith has reference not merely to a doctrine, not to a system; but deeper than all these, to a living Lord-’faith that is in Me.’

I cannot help observing, before I go on-though it may be somewhat of a digression-what a strong inference with regard to the divinity of Christ is deducible from this first thought that He is the Object to whom faith has reference. If you look into the Old

Testament, you will find constantly, ‘Trust ye in the Lord for ever’; ‘Put thy trust in Jehovah!’ There, too, though under the form of the Law, there, too, faith was the seed and germ of all religion. There, too, though under the hard husk of apparently external obedience and ceremonial sacrifices, the just lived by faith. Its object was the Jehovah of that ancient covenant. Religion has always been the same in every dispensation. At every time, that which made a man a devout man has been identically the same thing. It has always been true that it has been faith which has bound man to God, and given man hope. But when we come to the New Testament, the centre is shifted, as it would seem. What has become of the grand old words, ‘Trust ye in the Lord Jehovah’? Look! Christ stands there, and says, ‘Believe upon Me’! With calm, simple, profound dignity, He lays His hand upon all the ancient and consecrated words, upon all the ancient and hallowed emotions that used to set towards the unseen God between the cherubim, throned above judgment and resting upon mercy; and He says, ‘They are Mine-give them to Me! That ancient trust, I claim the right to have it. That old obedience, it belongs to Me. I am He to whom in all time the loving hearts of them that loved God, have set. I am the Angel of the Covenant, in whom whoever trusteth shall never be confounded.’ And I ask you just to take that one simple fact, that Christ thus steps, in the New Testament-in so far as the direction of the religious emotions of faith and love are concerned-that Christ steps into the place filled by the Jehovah of the Old; and ask yourselves honestly what theory of Christ’s nature and person and work explains that fact, and saves Him from the charge of folly and blasphemy? ‘He that believeth upon Me shall never hunger.’ Ah, my brother! He was no mere man who said that. He that spake from out of the cloud to the Apostle on the road to Damascus, and said, ‘Sanctified by faith that is in Me,’ was no mere man. Christ was our brother and a man, but He was the Son of God, the divine Redeemer. The Object of faith is Christ; and as Object of faith He must needs be divine.

II. And now, secondly, closely connected with and springing from this thought as to the true object of faith, arises the consideration as to the nature and the essence of the act of faith itself.

Whom we are to trust in we have seen: what it is to have faith may be very briefly stated. If the Object of faith were certain truths, the assent of the understanding would be enough. If the Object of faith were unseen things, the confident persuasion of them would be sufficient. If the Object of faith were promises of future good, the hope rising to certainty of the possession of these would be sufficient. But if the Object be more than truths, more than unseen realities, more than promises; if the Object be a living Person,-then there follows inevitably this, that faith is not merely the assent of the understanding, that faith is not merely the persuasion of the reality of unseen things, that faith is not merely the confident expectation of future good; but that faith is the personal relation of him who has it to the living Person its Object, -the relation which is expressed not more clearly, perhaps a little more forcibly to us, by substituting another word, and saying, Faith is trust.

And I think that there again, by laying hold of that simple principle, Because Christ is the Object of Faith, therefore Faith must be trust, we get bright and beautiful light upon the grandest truths of the Gospel of God. If we will only take that as our explanation, we have not indeed defined faith by substituting the other word for it, but we have made it a little more clear to our apprehensions, by using a non-theological word with which our daily acts teach us to connect an intelligible meaning. If we will only take that as our explanation, how simple, how grand, how familiar too it sounds,-to trust Him! It is the very same kind of feeling, though different in degree, and glorified by the majesty and glory of its Object, as that which we all know how to put forth in our relations with one another. We trust each other. That is faith. We have confidence in the love that has been

around us, breathing benedictions and bringing blessings ever since we were little children. When the child looks up into the mother’s face, the symbol to it of all protection, or into the father’s eye, the symbol to it of all authority,-that emotion by which the little one hangs upon the loving hand and trusts the loving heart that towers above it in order to bend over it and scatter good, is the same as the one which, glorified and made divine, rises strong and immortal in its power, when fixed and fastened on Christ, and saves the soul. The Gospel rests upon a mystery, but the practical part of it is no mystery. When we come and preach to you, ‘Trust in Christ and thou shalt be saved,’ we are not asking you to put into exercise some mysterious power. We are only asking you to give to Him that which you give to others, to transfer the old emotions, the blessed emotions, the exercise of which makes gladness in life here below, to transfer them to Him, and to rest safe in the Lord. Faith is trust. The living Person as its Object rises before us there, in His majesty, in His power, in His gentleness, and He says, ‘I shall be contented if thou wilt give to Me these emotions which thou dost fix now, to thy death and loss, on the creatures of a day.’ Faith is mighty, divine, the gift of God; but Oh! it is the exercise of a familiar habit, only fixed upon a divine and eternal Person.

And if this be the very heart and kernel of the Christian doctrine of faith-that it is simple personal trust in Jesus Christ; it is worthy of notice, how all the subsidiary meanings and uses of the word flow out of that, whilst it cannot be explained by any of them. People are in the habit of setting up antitheses betwixt faith and reason, betwixt faith and sight, betwixt faith and possession. They say, ‘We do not know, we must believe’; they say, ‘We do not see, we must have faith’; they say, ‘We do not possess, we must trust.’ Now faith-the trust in Christ-the simple personal relation of confidence in Him-that lies beneath all these other meanings of the word. For instance, faith is, in one sense, the opposite and antithesis of sight; because Christ, unseen, having gone into the unseen world, the confidence which is directed towards Him must needs pass out beyond the region of sense, and fix upon the immortal verities that are veiled by excess of light at God’s right hand. Faith is the opposite of sight; inasmuch as Christ, having given us assurance of an unseen and everlasting world, we, trusting in Him, believe what He says to us, and are persuaded and know that there are things yonder which we have never seen with the eye nor handled with the hand. Similarly, faith is the completion of reason; because, trusting Christ, we believe what He says, and He has spoken to us truths which we in ourselves are unable to discover, but which, when revealed, we accept on the faith of His truthfulness, and because we rely upon Him. Similarly, faith is contrasted with present possession, because Christ has promised us future blessings and future glories; and having confidence in the Person, we believe what He says, and know that we shall possess them. But the root from which spring the power of faith as the opposite of sight, the power of faith as the telescope of reason, the power of faith as the ‘confidence of things not possessed,’ is the deeper thing-faith in the Person, which leads us to believe Him whether He promises, reveals, or commands, and to take His words as verity because He is ‘the Truth.’

And then, again, if this, the personal trust in Christ as our living Redeemer-if this be faith, then there come also, closely connected with it, certain other emotions or feelings in the heart. For instance, if I am trusting to Christ, there is inseparably linked with it self-distrust. There are two sides to the emotion; where there is reliance upon another, there must needs be non-reliance upon self. Take an illustration. There is the tree: the trunk goes upward from the little seed, rises into the light, gets the sunshine upon it, and has leaves and fruit. That is the upward tendency of faith- trust in Christ. There is the root, down deep, buried, dark, unseen. Both are springing, but springing in apposite directions, from the one seed. That is, as it were, the negative side, the downward

tendency-self-distrust. The two things go together-the positive reliance upon another, the negative distrust of myself. There must be deep consciousness not only of my own impotence, but of my own sinfulness. The heart must be emptied that the seed of faith may grow; but the entrance in of faith is itself the means for the emptying of the heart. The two things co-exist; we can divide them in thought. We can wrangle and squabble, as divided sects hare done, about which comes first, the fact being, that though you can part them in thought, you cannot part them in experience, inasmuch as they are but the obverse and the reverse, the two sides of the same coin. Faith and repentance-faith and self-distrust-they are done in one and the same indissoluble act.

And again, faith, as thus conceived of, will obviously have for its certain and immediate consequence, love. Nay, the two emotions will be inseparable and practically co-existent. In thought we can separate them. Logically, faith comes first, and love next, but in life they will spring up together. The question of their order of existence is an often-trod battle-ground of theology, all strewed with the relics of former fights. But in the real history of the growth of religious emotions in the soul, the interval which separates them is impalpable, and in every act of trust, love is present, and fundamental to every emotion of love to Christ is trust in Christ.

But without further reference to such matters, here is the broad principle of our text. Trust in Christ, not mere assent to a principle, personal dependence upon Him revealed as the ‘Lamb of God that taketh away the sin of the world,’ an act of the will as well as of the understanding, and essentially an act of the will and not of the understanding-that is the thing by which a soul is saved. And much of the mist and confusion about saving faith, and non-saving faith, might be lifted and dispersed if we once fully apprehended and firmly held by the divine simplicity of the truth, that faith is trust in Jesus Christ.

III. Once more: from this general definition there follows, in the third place, an explanation of the power of faith.

‘We are justified,’ says the Bible, ‘by faith.’ If a man believes, he is saved. Why so? Not, as some people sometimes seem to fancy, as if in faith itself there was any merit. There is a very strange and subtle resurrection of the whole doctrine of works in reference to this matter; and we often hear belief in the Gospel of Christ spoken about as if it, the work of the man believing, was, in a certain way and to some extent, that which God rewarded by giving him salvation. What is that but the whole doctrine of works come up again in a new form? What difference is there between what a man does with his hands and what a man feels in his heart? If the one merit salvation, or if the other merit salvation, equally we are shut up to this,-Men get heaven by what they do; and it does not matter a bit what they do it with, whether it be body or soul. When we say we are saved by faith, we mean accurately, through faith. It is God that saves. It is Christ’s life, Christ’s blood, Christ’s sacrifice, Christ’s intercession, that saves. Faith is simply the channel through which there flows over into my emptiness the divine fulness; or, to use the good old illustration, it is the hand which is held up to receive the benefit which Christ lays in it. A living trust in Jesus has power unto salvation, only because it is the means by which ‘the power of God unto salvation’ may come into my heart. On one side is the great ocean of Christ’s love, Christ’s abundance, Christ’s merits, Christ’s righteousness; or, rather, there is the great ocean of Christ Himself, which includes them all; and on the other is the empty vessel of my soul-and the little narrow pipe that has nothing to do but to bring across the refreshing water, is the act of faith in Him. There is no merit in the dead lead, no virtue in the mere emotion. It is not faith that saves us; it is Christ that saves us, and saves us through faith.

And now, lastly, these principles likewise help us to understand wherein consists the

guilt and criminality of unbelief. People are sometimes disposed to fancy that God has arbitrarily selected this one thing, believing in Jesus Christ, as the means of salvation, and do not distinctly see why and how non-belief is so desperate and criminal a thing. I think that the principles that I have been trying feebly to work out now, help us to see how faith is not arbitrarily selected as the instrument and means of our salvation. There is no other way of effecting it. God could not save us in any other way than that, salvation being provided, the condition of receiving it should be trust in His Son.

And next they show where the guilt of unbelief lies. Faith is not first and principally an act of the understanding; it is not the mere assent to certain truths. I believe, for my part, that men are responsible even for their intellectual processes, and for the beliefs at which they arrive by the working of these; and I think it is a very shallow philosophy that stands up and says-(it is almost exploded now, and perhaps not needful even to mention it)-that men are ‘no more responsible for their belief than they are for the colour of their hair.’ Why, if faith were no more than an intellectual process, it would still be true that they are responsible for it; but the faith that saves a man, and unbelief that ruins a man, are not processes of the understanding alone. It is the will, the heart, the whole moral being, that is concerned. Why does any one not trust Jesus Christ? For one reason only: because he will not. Why has any one not faith in the Lamb of God? Because his whole nature is turning away from that divine and loving Face, and is setting itself in rebellion against it. Why does any one refuse to believe? Because he has confidence in himself; because he has not a sense of his sins; because he has not love in his heart to his Lord and Saviour. Men are responsible for unbelief. Unbelief is criminal, because it is a moral act-an act of the whole nature. Belief or unbelief is the test of a man’s whole spiritual condition, just because it is the whole being, affections, will, conscience and all, as well as the understanding, which are concerned in it. And therefore Christ, who says, ‘Sanctified by faith that is in Me,’ says likewise, ‘He that believeth not, shall be condemned.’

And now, brethren, take this one conviction into your hearts, that what makes a man a Christian-what saves my soul and yours-what brings the love of Christ into any life, and makes the sacrifice of Christ a power to pardon and purify,-that that is not merely believing this Book, not merely understanding the doctrines that are there, but a far more profound act than that. It is the casting of myself upon Himself, the bending of my willing heart to His loving Spirit; the close contact, heart to heart, soul to soul, will to will, of my emptiness with His fulness, of my sinfulness with His righteousness, of my death with His life: that I may live by Him, be sanctified by Him, be saved by Him, ‘with an everlasting salvation.’ Faith is trust: Christ is the Objeet of faith. Faith is the condition of salvation; and unbelief is your fault, your loss-the crime which ruins men’s souls!

19 “So then, King Agrippa, I was not disobedient

to the vision from heaven.

BAR�ES, "Whereupon - Whence ?θεν hothen. Since the proof of his being the

Messiah, of his resurrection, and of his calling me to this work, was so clear and plain, I deemed it my duty to engage without delay in the work.

I was not disobedient - I was not incredulous or unbelieving; I yielded myself to the command, and at once obeyed. See Act_9:6; compare Gal_1:16.

Unto the heavenly vision - To the celestial appearance, or to the vision which appeared to me from heaven. I did not doubt that this splendid appearance Act_26:13was from heaven, and I did not refuse to obey the command of him who thus appeared to me. He knew it was the command of God his Saviour, and he gave evidence of repentance by yielding obedience to it at once.

CLARKE, "I was not disobedient unto the heavenly vision - This, O Agrippa, was the cause of my conversion from my prejudices and mal-practices against the doctrine of Christ. The vision was from heaven; I received it as such, and began to preach the faith which I had before persecuted.

GILL, "Whereupon, O King Agrippa,.... Having been favoured with this illustrious appearance of the Lord and with this declaration and commission from him:

I was not disobedient unto the heavenly vision; to Christ himself, who appeared from heaven in so much light and glory, and spoke unto him, and appointed him what he should be, and do, and declared what use he should be of: he did not disbelieve what Christ said, nor was he disobedient to the orders he gave, but immediately set about the work he called him to, without consulting flesh and blood; see Gal_1:16.

HE�RY, "III. That he had discharged his ministry, pursuant to his commission, by divine aid, and under divine direction and protection. God, who called him to be an apostle, owned him in his apostolical work, and carried him on in it with enlargement and success.

1. God gave him a heart to comply with the call (Act_26:19): I was not disobedient to the heavenly vision, for any one would say he ought to be obedient to it. Heavenly visions have a commanding power over earthly counsels, and it is at our peril if we be disobedient to them; yet if Paul had conferred with flesh and blood, and been swayed by his secular interest, he would have done as Jonah did, gone any where rather than upon this errand; but God opened his ear, and he was not rebellious. He accepted the commission, and, having with it received his instructions, he applied himself to act accordingly.

2. God enabled him to go through a great deal of work, though in it he grappled with a great deal of difficulty, Act_26:20. He applied himself to the preaching of the gospel with all vigour. (1.) He began at Damascus, where he was converted, for he resolved to lose no time, Act_9:20. (2.) When he came to Jerusalem, where he had his education, he there witnessed for Christ, where he had most furiously set himself against him, Act_9:29. (3.) He preached throughout all the coasts of Judea, in the country towns and villages, as Christ had done; he made the first offer of the gospel to the Jews, as Christ had appointed, and did not leave them till they had wilfully thrust the gospel from them; and laid out himself for the good of their souls, labouring more abundantly than any of

the apostles, nay perhaps then all put together.

3. His preaching was all practical. He did not go about to fill people's heads with airy notions, did not amuse them with nice speculations, nor set them together by the ears with matters of doubtful disputation, but he showed them, declared it, demonstrated it, that they ought, (1.) To repent of their sins, to be sorry for them and to confess them, and enter into covenant against them; they ought to bethink themselves, so the word

metanoein properly signifies; they ought to change their mind and change their way, and

undo what they had done amiss. (2.) To turn to God. They must not only conceive an antipathy to sin, but they must come into a conformity to God - must not only turn from that which is evil, but turn to that which is good; they must turn to God, in love and affection, and return to God in duty and obedience, and turn and return from the world and the flesh; this is that which is required from the whole revolted degenerate race of

mankind, both Jews and Gentiles; epistrephein(epi(ton(Theon - to turn back to God, even

to him: to turn to him as our chief good and highest end, as our ruler and portion, turn our eye to him, turn our heart to him, and turn our feet unto his testimonies. (3.) To do works meet for repentance. This was what John preached, who was the first gospel preacher, Mat_3:8. Those that profess repentance must practise it, must live a life of repentance, must in every thing carry it as becomes penitents. It is not enough to speak penitent words, but we must do works agreeable to those words. As true faith, so true repentance, will work. Now what fault could be found with such preaching as this? Had it not a direct tendency to reform the world, and to redress its grievances, and to revive natural religion?

JAMISO�,"Whereupon, O King Agrippa, I was not disobedient unto the heavenly vision — This musical and elevated strain, which carries the reader along with it, and doubtless did the hearers, bespeaks the lofty region of thought and feeling to which the apostle had risen while rehearsing his Master’s communications to him from heaven.

CALVI�, "19.He declareth now briefly to what end he rehearsed the history of his

conversion; to wit, that Agrippa and the rest might understand that he had God for

his author of all those things which the Jews condemned of sacrilege and apostacy.

He speaketh to Agrippa by name, because he knew that Festus and the Romans

knew not what an heavenly vision meant. �ow, it appeareth that there is nothing in

the very sum of his doctrine which dissenteth from the law and the prophets;

whereby the oracle doth win greater credit, whereby Paul was commanded to teach

nothing but that which was agreeable to the Scripture. Conversion, or turning unto

God, is joined with repentance, not as some peculiar thing, but that we may know

what it is to repent. Like as, also, on the contrary, the corruption of men and their

frowardness − (622) is nothing else but an estranging from God. And because

repentance is an inward thing, and placed in the affection of the heart, Paul

requireth, in the second place, such works as may make the same known, according

to that exhortation of John the Baptist: “Bring forth fruits meet for repentance,” (

Matthew 3:8). �ow, forasmuch as the gospel calleth all those which are Christ’s

unto repentance, it followeth that all men are naturally corrupt, and that they have

need to be changed. In like sort, this place teacheth that these men do unskillfully

pervert the gospel which separate the grace of Christ from repentance. −

“ Pravitas,” depravity.

COFFMA�, "I was not disobedient ... This has the effect of saying: O king, you

could not expect me to have violated a voice from heaven.

Damascus first, and at Jerusalem ... Paul's words here are not exactly clear;

because, as was evident in our studies of Romans, Paul's use of the word "first"

does not always denote a chronological order, but has the meaning of "the first

thing I want to mention." See my Commentary on Romans, p. 14. In view of this,

one may only smile at the radical critics who, evidently not being in on this little

characteristic of Paul's, come up with shouts of "contradiction." MacGreggor, while

admitting the unusual construction of the Greek (a typically Pauline touch),

nevertheless gives the typically knee-jerk response of the radical critic, affirming a

contradiction of Galatians 1:22,[27] in which place Paul said that when Galatians

was written he was still unknown by face to the churches of Judaea.

It is therefore certain, then, that Paul did not use the word "first" here in any

chronological sense at all. Incidentally, this little Pauline trait of so using the word

"first" reminds one of that tiny "M" on the Morgan dollar, certifying absolutely the

name of the designer. This verse here confirms absolutely the Pauline authorship of

this address, removing one of the crutches of liberalism which likes to suppose that

Luke composed this speech and put it in Paul's mouth. �ever! In a thousand years,

Luke would never have come up with a wild-card "first" like that of Paul here and

elsewhere in his epistles.

Gentiles should repent and turn to God ... This is exactly the statement of God's

redemptive plan for believers, as given in Acts 3:19; and here, as there, it means

"repent and be baptized." See under Acts 3:19. As William Barclay observed

(discussing what believers should do), "The first demand was the demand for

repentance ... the second demand was the demand for baptism."[28]; Acts 2:38;

3:19; and here, are all confirmations of this.

Doing works worthy of repentance ... Such a plank as this in the platform of God's

will would have a special pertinence to Agrippa and Bernice. As Root said, "The

dissolute Agrippa needed to be told, `Live as men who have repented should'

(Goodspeed)."[29]

[27] G. H. C. MacGreggor, op. cit., p. 328.

[28] William Barclay, Turning to God (Philadelphia: The Westminster Press, 1964),

pp. 47,50.

[29] Orrin Root, Acts (Cincinnati, Ohio: Standard Publishing Company, 1966), p.

190.

BE�SO�, "Acts 26:19-20. Whereupon — Or, from that time, as οθεν may be

rendered, that ever-memorable time, through the grace of God, giving me

inclination and power to obey; I was not disobedient to the heavenly vision — With

which he was pleased thus miraculously to favour me. But showed first unto them of

Damascus — Preached first to the Jews there, to which place I was going when the

vision was granted me; and afterward to those at Jerusalem, and throughout all

Judea — In the country towns and villages thereof, as Christ had done; and then to

the Gentiles — Wherever I came, in my various and widely-extended travels from

one country to another; that they should repent — Of all their sins, internal and

external; and turn to God — In heart and life; and do works meet for repentance —

The repentance which they profess, and the sincerity of which can only be thus

evidenced.

ELLICOTT, "(19) I was not disobedient.—Literally, I did not become disobedient.

The language of the Apostle is significant in its bearing on the relations of God’s

grace and man’s freedom. Even here, with the “vessel of election” (Acts 9:15)

“constrained” by the love of Christ (2 Corinthians 5:14), there was the possibility of

disobedience. There was an act of will in passing from the previous state of rebellion

to that of obedience.

The heavenly vision . . .—The noun is used of Zachariah’s vision in the Temple

(Luke 1:22), and again by St. Paul, in reference to this and other like manifestations

(2 Corinthians 12:1). It is distinctly a “vision,” as contrasted with a “dream.”

CO�STABLE 19-20, "We should probably understand Acts 26:20 as a general

description of Paul's ministry rather than as a strictly chronological reference in

view of Acts 9:20-30 and Galatians 1:18-24.

"Repent" again means essentially to change the mind. �ote the distinction between

repenting and performing deeds appropriate to repentance that Paul made in Acts

26:20.

"What is repentance? It is a complete change of attitude. It is a right-about-face.

Here is a man who is going on living in open, flagrant sin, and he does not care

anything about the things of God and is totally indifferent to the claims of

righteousness. But laid hold of by the Spirit of God, that man suddenly comes face

to face with his sins in the presence of God, and he turns right-about-face and comes

to the God he has been spurning and to the Christ he has been rejecting and he

confesses his sins and puts his trust in the Savior. All this is involved in repentance.

"Here is another man. He is not living in open sin, but he has been living a very

religious life. He has been very self-righteous. He has been thoroughly satisfied that

because of his own goodness and because of his punctilious attention to his religious

duties, God will accept him and eventually take him to be with Himself. But

suddenly he is brought to realize that all his own righteousnesses are as filthy rags,

that nothing he can do will make him fit for God's presence, and he faces this

honestly before God. For him too there is a change of attitude. He turns away from

all confidence in self, the flesh, his religion, and cries: 'In my hand no price I bring;

simply to thy cross I cling.' This is repentance. It is a right-about-face." [�ote:

Ironside, Lectures on . . ., pp. 613-14.]

"Faith in Jesus is where the process ends, but to get there, a person changes his or

her mind about sin and God and turns to God to receive the offer of salvation

through Jesus. So each of these terms ("repent," "turn," "believe") is adequate for

expressing the offer of the gospel, since Paul used each of them." [�ote: Bock, Acts,

p. 719.]

BURKITT, "Observe here, 1. How obedient the apostle was to the call of Christ:

having had so glorious a vision, he did not, he durst not, rebel against the light of it:

but immediately went forth and preached, first at Damascus, then at Jerusalem,

then throughout all Judea, and at last among the Gentiles, the doctrine of

repentance, and the necessity of good works.

Observe, 2. The ill requital which the good man met with for his diligence and

faithfulness in preaching the glad tidings of the gospel: for this he had liked to have

been killed by the Jews in the temple. Evangelium praedicare est furorem mundi in

se derivare; "To preach the gospel is the ready way to bring the wrath and fury of

the world upon themselves."

Observe, 3. With what thankfulness the apostle owns and acknowledges the

merciful providence of God in preserving him both from the fraud and force of his

enemies: Having obtained help of God, I continue unto this day.

And how did the sense of divine goodness upon his soul provoke him to go on with

his work, declaring no other thing concerning Christ, but what Moses and the

prophets did of old foretell of him; namely, that he should be put to death, and

should be the first that should rise again by his own power, and be the author of our

resurrection.

�ote here, That the sufferings of Christ were taught by Moses in all the commands

given about sacrifices; and not by Moses only, but by the prophets also, particularly

the prophet Isaiah, Isaiah 53 the evangelical prophet, and prophetical evangelist,

who wrote as clearly of Christ's coming, as if he had then been come.

From whence the apostle argues, how black the wickedness of the Jews was, who

went abroad to kill him for preaching the same doctrine which Moses and the

prophets had taught before him.

BARCLAY 19-23, "Here we have a vivid summary of the substance of the message

which Paul preached.

(i) He called on men to repent. The Greek word for repent literally means change

one's mind. To repent means to realize that the kind of life we are living is wrong

and that we must adopt a completely new set of values. To that end, it involves two

things. It involves sorrow for what we have been and it involves the resolve that by

the grace of God we will be changed.

(ii) He called on men to turn to God. So often we have our backs to God. It may be

in thoughtless disregard; it may be because we have deliberately gone to the far

countries of the soul. But. however that may be, Paul calls on us to let the God who

was nothing to us become the God who is everything to us.

(iii) He called on men to do deeds to match their repentance. The proof of genuine

repentance and turning to God is a certain kind of life. But these deeds are not

merely the reaction of someone whose life is governed by a new series of laws; they

are the result of a new love. The man who has come to know the love of God in Jesus

Christ knows now that if he sins he does not only break God's law; he breaks God's

heart.

�ISBET, "THE HEAVE�LY VISIO�

‘Whereupon, O king Agrippa, I was not disobedient unto the heavenly vision.’

Acts 26:19

St. Paul was not disobedient to the heavenly vision, and so it grew and expanded

before his spiritual eyes until it left nothing outside its range, until it offered to him

that unity after which all thinkers are consciously or unconsciously striving, and in

the end he was able to conceive it as a whole, to express it, however inadequately, in

terms of human language, and to propose it for all time to come as the profoundest

and most ennobling philosophy of the life of mankind. Thus we begin to understand

what made the great difference between St. Paul and the early writers who told the

story of Jesus Christ in the Gospels.

I. The Body of Christ.—It was because he had seen the vision that he could not go

back on other men’s recollections. He stood in a manner alone. His gospel was his

own—‘my gospel,’ as he calls it. It was pre-eminently the gospel of the exalted

Christ, and, may we not say it, the re-embodied Christ. Christ died, Christ rose,

Christ ascended, Christ is supreme in the unseen world, and the same Christ is still

living and working in the visible world to-day. He is not bodyless; He has feet and

hands, eyes and lips; He sees and speaks and comes and helps, in and through His

larger and ever growing Body—that body into which His disciples are baptized,

within which they are held united by the sacred food which is His Body, through

which they realise their relation to one another as parts serving the whole, which is

Christ Himself. This, the living, exalted, active, ever enlarged Christ, this was the

Pauline message.

II. The heavenly vision.—When once we have grasped the corporate relation of

Christ and His disciples, the words are discovered to be profoundly significant.

‘Saul, Saul, why persecutest thou Me?’ He who touches the least member of the

body touches the body. If you hurt my little finger I say that you hurt me. So that

the words mean no less than this: ‘Thou art persecuting the very limbs of My body.

Thou art persecuting Me, for I and they are one.’ �ot that he would see it all from

the first, but it was implicitly there. Christ and His Church are not two but one. ‘I

persecuted the Church of God,’ says St. Paul in after days. ‘I am Jesus Whom thou

persecutest,’ was the voice of his first vision.

III. The Pauline mission.—This was the man who was not disobedient to the

heavenly vision. Plainly such a man as this was a man to be claimed for a great

cause, was a chosen vessel to bear the name of Christ to the Gentiles. He could never

allow the possibility of a broken Christianity, which should admit of two churches,

Jewish and Gentile. The Gentile was co-heir and concorporate with the Jew or he

was nothing at all. He was a member of the body or else he was still an alien, still

without hope. There could be no compromise. If at Antioch Jew and Gentile could

not eat together, what was become of the Body of Christ? We are one body, as he

afterwards said; we are one body because we all partake of the one loaf; the loaf

which we break is the fellowship of the body. The unity of Christians, and therefore

Christianity itself, was at stake in the controversy, and St. Paul stood actually alone

in perceiving it.

IV. True unity.—The body is Christ. It unites all classes and all nationalities. It

finds place for every one, keeps every one in his place. It transmutes self-assertion

into self-devotion. It counts charity, that is to say the spirit of membership, above all

other spiritful gifts. It creates an efficiency and generates a force which transcends

all efforts of all individuals, and which in the end will be irresistible. It presents a

living Christ to the world, a living and growing Christ, embodied in the Life of His

members, gathering up in one all the individuals of humanity into the ultimate unity

of God’s One Man. And so it offers a new philosophy of human life, and with it a

new human hope, as certain of fulfilment as the purpose of God.

Dean Armitage Robinson.

Illustration

‘“It has been our duty,” once said Prebendary Webb-Peploe, “to look to see whether

there was any possible bond of union which might develop at last into real union

and co-operation of service; whether we have, with regard to Dissenters, as we call

them, or �onconformists, kept strictly before our spiritual eyes that word ‘all one in

Christ Jesus.’ I am one who has been privileged to know for many years the

splendour of the power of that utterance at the Keswick Convention and similar

gatherings, and I know what it is to be able to absolutely forget mentally whether

the brother speaking from the front of the platform was of this denomination or of

that, because he preached Christ Jesus the Lord, and we were enabled to realise, as

he spoke, that he was in communion with God the Father and with His Son Jesus

Christ, and the man’s message came home to us with power for that reason.”’

PETT 19-21, "And it was because of this commission and the heavenly vision that

accompanied it, that he had gone everywhere proclaiming the Good �ews of Jesus

Christ, and calling on men to have a complete change of mind and turn to God, and

do the kind of works that will reveal it. And it was for this reason that the Jews had

seized him in the Temple and had tried to kill him. Let those then who heard

consider whether what he had done was worthy of death. He had called them to God

and to works worthy of repentance. The words here echo those spoken about John

the Baptiser (Luke 3:8; Matthew 3:8 compare Luke 6:43-45).

‘Throughout all the country of Judaea.’ He may have had in mind here the trip he

made through Judaea on his way to Jerusalem when he first went there after his

conversion, a trip which he no doubt took advantage of by preaching on the way

(Acts 9:26), or it may refer to the trip at the time of Acts 15:3-4 similarly, or even

one of which we know nothing. He takes advantage of these here in order to bring

out that he had not neglected the Jews in their own land, even though the work

amongst them was incidental and not a full scale evangelistic effort, for it

demonstrated that he was not against them.

His Ministry Which Has Resulted From the Receipt of His Commission

MACLARE�, "‘THE HEAVENLY VISION’

This is Paul’s account of the decisive moment in his life on which all his own future, and a great deal of the future of Christianity and of the world, hung. The gracious voice had spoken from heaven, and now everything depended on the answer made in the heart of the man lying there blind and amazed. Will he rise melted by love, and softened into submission, or hardened by resistance to the call of the exalted Lord? The somewhat singular expression which he employs in the text, makes us spectators of the very process of his yielding. For it might be rendered, with perhaps an advantage, ‘I becamenot disobedient’; as if the ‘disobedience’ was the prior condition, from which we see him in the very act of passing, by the melting of his nature and the yielding of his will. Surely there have been few decisions in the world’s history big with larger destinies than that which the captive described to Agrippa in the simple words: ‘I became not disobedient unto the heavenly vision.’

I. Note, then, first, that this heavenly vision shines for us too.

Paul throughout his whole career looked back to the miraculous appearance of Jesus Christ in the heavens, as being equally availably as valid ground for his Christian convictions as were the appearances of the Lord in bodily form to the Eleven after His resurrection. And I may venture to work the parallel in the inverse direction, and to say to you that what we see and know of Jesus Christ is as valid a ground for our convictions, and as true and powerful a call for our obedience, as when the heaven was rent, and the glory above the midday sun bathed the persecutor and his followers on the stony road to Damascus. For the revelation that is made to the understanding and the heart, to the spirit and the will, is the same whether it be made, as it was to Paul, through a heavenly vision, or, as it was to the other Apostles, through the facts of the life, death, resurrection, and ascension of Jesus, which their senses certified to them, or, as it is to us, by the record of the same facts, permanently enshrined in Scripture. Paul’s sight of Christ was for a moment; we can see Him as often and as long as we will, by turning to the pages of this Book. Paul’s sight of Christ was accompanied with but a partial apprehension of the great and far-reaching truths which he was to learn and to teach, as embodied in the Lord whom he saw. To see Him was the work of a moment, to ‘know Him’ was the effort of a lifetime. We have the abiding results of the lifelong process lying ready to our hands in Paul’s own letters, and we have not only the permanent record of Christ in the Gospels instead of the transient vision in the heavens, and the unfolding of the meaning and bearings of the historical facts, in the authoritative teaching of the Epistles, but we have also, in the history of the Church founded on these, in the manifest

workings of a divine power for and through the company of believers, as well as in the correspondence between the facts and doctrines of Christianity and the wants of humanity, a vision disclosed and authenticated as heavenly, more developed, fuller of meaning and more blessed to the eyes which see it, than that which was revealed to the persecutor as he reeled from his horse on the way to the great city.

Dear brethren, they who see Christ in the word, In the history of the world, in the pleading of the preacher, in the course of the ages, and who sometimes hear His voice in the warnings which He breathes into their consciences, and in the illuminations which He flashes on their understanding, need ask for no loftier, no more valid and irrefragable manifestation of His gracious self. To each of us this vision is granted. May I say, without seeming egotism to you it is granted even through the dark and cloudy envelope of my poor words?

II. The vision of Christ, howsoever perceived, comes demanding obedience.

The purpose for which Jesus Christ made Himself known to Paul was to give him a charge which should influence his whole life. And the manner in which the Lord, when He had appeared, prepared the way for the charge was twofold. He revealed Himself in His radiant glory, in His exalted being, in His sympathetic and mysterious unity with them that loved Him and trusted Him, in His knowledge of the doings of the persecutor; and He disclosed to Saul the inmost evil that lurked in his own heart, and showed him to his bewilderment and confusion, how the course that he thought to be righteousness and service was blasphemy and sin. So, by the manifestation of Himself enthroned omniscient, bound by the closest ties of identity and of sympathy with all that love Him, and by the disclosure of the amazed gazer’s evil and sin, Jesus Christ opened the way for the charge which bore in its very heart an assurance of pardon, and was itself a manifestation of His love.

In like manner all heavenly visions are meant to secure human obedience. We have not done what God means us to do with any knowledge of Him which He grants, unless we utilise it to drive the wheels of life and carry it out into practice in our daily conduct. Revelation is not meant to satisfy mere curiosity or the idle desire to know. It shines above us like the stars, but, unlike them, it shines to be the guide of our lives. And whatsoever glimpse of the divine nature, or of Christ’s love, nearness, and power, we have ever caught, was meant to bow our wills in glad submission, and to animate our hands for diligent service and to quicken our feet to run in the way of His commandments.

There is plenty of idle gazing, with more or less of belief, at the heavenly vision. I beseech you to lay to heart this truth, that Christ rends the heavens and shows us God, not that men may know, but that men may, knowing, do; and all His visions are the bases of commandments. So the question for us all is, What are we doing with what we know of Jesus Christ? Nothing? Have we translated our thoughts of Him into actions, and have we put all our actions under the control of our thoughts of Him? It is not enough that a man should say, ‘Whereupon I saw the vision,’ or, ‘Whereupon I was convinced of the vision,’ or, ‘Whereupon I understood the vision.’ Sight, apprehension, theology, orthodoxy, they are all very well, but the right result is, ‘Whereupon I was not disobedient to the heavenly vision.’ And unless your knowledge of Christ makes you do, and keep from doing, a thousand things, it is only an idle vision, which adds to your guilt.

But notice, in this connection, the peculiarity of the obedience which the vision requires. There is not a word, in this story of Paul’s conversion, about the thing which Paul

himself always puts in the foreground as the very hinge upon which conversion turns-viz. faith. Not a word. The name is not here, but the thing is here, if people will look. For the obedience which Paul says that he rendered to the vision was not rendered with his hands. He got up to his feet on the road there, ‘not disobedient,’ though he had not yet done anything. This is to say, the man’s will had melted. It had all gone with a run, so to speak, and the inmost being of him was subdued. The obedience was the submission of self to God, and not the more or less diligent and continuous consequent external activity in the way of God’s commandments.

Further, Paul’s obedience is also an obedience based upon the vision of Jesus Christ enthroned, living, bound by ties that thrill at the slightest touch to all hearts that love Him, and making common cause with them.

And furthermore, it is an obedience based upon the shuddering recognition of Paul’s own unsuspected evil and foulness, how all the life, that he had thought was being built up into a temple that God would inhabit, was rottenness and falsehood.

And it is an obedience, further, built upon the recognition of pity and pardon in Christ, who, after His sharp denunciation of the sin, looks down from Heaven with a smile of forgiveness upon His lips, and says: ‘But rise and stand upon thy feet, for I will send thee to make known My name.’

An obedience which is the inward yielding of the will, which is all built upon the revelation of the living Christ, who was dead and is alive for evermore, and close to all His followers; and is, further, the thankful tribute of a heart that knows itself to be sinful, and is certain that it is forgiven-what is that but the obedience which is of faith? And thus, when I say that the heavenly vision demands obedience, I do not mean that Christ shows Himself to you to set you to work, but I mean that Christ shows Himself to you that you may yield yourselves to Him, and in the act may receive power to do all His sweet and sacred will.

III. Thirdly, this obedience is in our own power to give or to withhold.

Paul, as I said in my introductory remarks, puts us here as spectators of the very act of submission. He shows it to us in its beginning-he shows us the state from which he came and that into which he passed, and he tells us, ‘I became-not disobedient.’ In his case it was a complete, swift, and permanent revolution, as if some thick-ribbed ice should all at once melt into sweet water. But whether swift or slow it was his own act, and after the Voice had spoken it was possible that Paul should have resisted and risen from the ground, not a servant, but a persecutor still. For God’s grace constrains no man, and there is always the possibility open that when He calls we refuse, and that when He beseeches we say, ‘I will not.’

There is the mystery on which the subtlest intellects have tasked their powers and blunted the edge of their keenness in all generations; and it is not likely to be settled in five minutes of a sermon of mine. But the practical point that I have to urge is simply this: there are two mysteries, the one that men can, and the other that men do, resist Christ’s pleading voice. As to the former, we cannot fathom it. But do not let any difficulty deaden to you the clear voice of your own consciousness. If I cannot trust my sense that I can do this thing or not do it, as I choose, there is nothing that I can trust. Will is the power of determining which of two roads I shall go, and, strange as it is, incapable of statement in any more general terms than the reiteration of the fact; yet here stands the fact, that God, the infinite Will, has given to men, whom He made in His own image, this inexplicable and awful power of coinciding with or opposing His

purposes and His voice.

‘Our wills are ours, we know not how;

Our wills are ours, to make them Thine.’

For the other mystery is, that men do consciously set themselves against the will of God, and refuse the gifts which they know all the while are for their good. It is of no use to say that sin is ignorance. No; that is only a surface explanation. You and I know too well that many a time when we have been as sure of what God wanted us to do as if we had seen it written in flaming letters on the sky there, we have gone and done the exact opposite. I know that there are men and women who are convinced in their inmost souls that they ought to be Christians, and that Jesus Christ is pleading with them at the present hour, and yet in whose hearts there is no yielding to what, they yet are certain, is the will and voice of Jesus Christ.

IV. Lastly, this obedience may, in a moment, revolutionise a life.

Paul rode from Jerusalem ‘breathing out threatenings and slaughters.’ He fell from his warhorse, a persecutor of Christians, and a bitter enemy of Jesus. A few moments pass. There was one moment in which the crucial decision was made; and he staggered to his feet, loving all that he had hated, and abandoning all in which he had trusted. His own doctrine that ‘if any man be in Christ he is a new creature, old things are passed away and all things are become new,’ is but a generalisation of what befell himself on the Damascus road. It is of no use trying to say that there had been a warfare going on in this man’s mind long before, of which his complete capitulation was only the final visible outcome. There is not a trace of anything of the kind in the story. It is a pure hypothesis pressed into the service of the anti-supernatural explanation of the fact.

There are plenty of analogies of such sudden and entire revolution. All reformation of a moral kind is best done quickly. It is a very hopeless task, as every one knows, to tell a drunkard to break off his habits gradually. There must be one moment in which he definitely turns himself round and sets his face in the other direction. Some things are best done with slow, continuous pressure; other things need to be done with a wrench if they are to be done at all.

There used to be far too much insistence upon one type of religious experience, and all men that were to be recognised as Christians were, by evangelical Nonconformists, required to be able to point to the moment when, by some sudden change, they passed from darkness to light. We have drifted away from that very far now, and there is need for insisting, not upon the necessity, but upon the possibility, of sudden conversions. However some may try to show that such experiences cannot be, the experience of every earnest Christian teacher can answer-well! whether they can be or not, they are. Jesus Christ cured two men gradually, and all the others instantaneously. No doubt, for young people who have been born amidst Christian influences, and have grown up in Christian households, the usual way of becoming Christians is that slowly and imperceptibly they shall pass into the consciousness of communion with Jesus Christ. But for people who have grown up irreligious and, perhaps, profligate and sinful, the most probable way is a sudden stride out of the kingdom of darkness into the kingdom of God’s dear Son. So I come to you all with this message. No matter what your past, no matter how much of your life may have ebbed away, no matter how deeply rooted and obstinate may be your habits of evil, no matter how often you may have tried to mend yourself and have failed, it is possible by one swift act of surrender to break the chains and go free. In every man’s life there have been moments into which years have been crowded, and which have put a wider gulf between his past and his present self than many slow, languid hours can dig.

A great sorrow, a great joy, a great, newly discerned truth, a great resolve will make ‘one day as a thousand years.’ Men live through such moments and feel that the past is swallowed up as by an earthquake. The highest instance of thus making time elastic and crowding it with meaning is when a man forms and keeps the swift resolve to yield himself to Christ. It may be the work of a moment, but it makes a gulf between past and future, like that which parted the time before and the time after that in which ‘God said, Let there be light: and there was light.’ If you have never yet bowed before the heavenly vision and yielded yourself as conquered by the love which pardons, to be the glad servant of the Lord Jesus who takes all His servants into wondrous oneness with Himself, do it now. You can do it. Delay is disobedience, and may be death. Do it now, and your whole life will be changed. Peace and joy and power will come to you, and you, made a new man, will move in a new world of new relations, duties, energies, loves, gladnesses, helps, and hopes. If you take heed to prolong the point into a line, and hour by hour to renew the surrender and the cry, ‘Lord, what wilt Thou have me to do?’ you will ever have the vision of the Christ enthroned, pardoning, sympathising, and commanding, which will fill your sky with glory, point the path of your feet, and satisfy your gaze with His beauty, and your heart with His all-sufficing and ever-present love.

Acts 26:19-32

‘BEFORE GOVERNORS AND KINGS’

Festus was no model of a righteous judge, but he had got hold of the truth as to Paul, and saw that what he contemptuously called ‘certain questions of their own superstition,’ and especially his assertion of the Resurrection, were the real crimes of the Apostle in Jewish eyes. But the fatal wish to curry favour warped his course, and led him to propose a removal of the ‘venue’ to Jerusalem. Paul knew that to return thither would seal his death-warrant, and was therefore driven to appeal to Rome.

That took the case out of Festus’s jurisdiction. So that the hearing before Agrippa was an entertainment, got up for the king’s diversion, when other amusements had been exhausted, rather than a regular judicial proceeding. Paul was examined ‘to make a Roman holiday.’ Festus’s speech (Act_25:24-27) tries to put on a colour of desire to ascertain more clearly the charges, but that is a very thin pretext. Agrippa had said that he would like ‘to hear the man,’ and so the performance was got up ‘by request.’ Not a very sympathetic audience fronted Paul that day. A king and his sister, a Roman governor, and all the elite of Caesarean society, ready to take their cue from the faces of these three, did not daunt Paul. The man who had seen Jesus on the Damascus road could face ‘small and great.’

The portion of his address included in the passage touches substantially the same points as did his previous ‘apologies.’ We may note how strongly he puts the force that impelled him on his course, and lays bare the secret of his life. ‘I was not disobedient to the heavenly vision’; then the possibility of disobedience was open after he had heard Christ ask, ‘Why persecutest thou Me?’ and had received commands from His mouth. Then, too, the essential character of the charge against him was that, instead of kicking against the owner’s goad, he had bowed his neck to his yoke, and that his obstinate will had melted. Then, too, the ‘light above the brightness of the sun’ still shone round him, and his whole life was one long act of obedience.

We note also how he sums up his work in Act_26:20, representing his mission to the Gentiles as but the last term in a continuous widening of his field, from Damascus to Jerusalem, from Jerusalem to Judaea (a phase of his activity not otherwise known to us, and for which, with our present records, it is difficult to find a place), from Judaea to the Gentiles. Step by step he had been led afield, and at each step the ‘heavenly vision’ had shone before him.

How superbly, too, Paul overleaps the distinction of Jew and Gentile, which disappeared to him in the unity of the broad message, which was the same to every man. Repentance, turning to God, works worthy of repentance, are as needful for Jew as for Gentile, and as open to Gentile as to Jew. What but universal can such a message be? To limit it would be to mutilate it.

We note, too, the calmness with which he lays his finger on the real cause of Jewish hate, which Festus had already found out. He does not condescend to rebut the charge of treason, which he had already repelled, and which nobody in his audience believed. He is neither afraid nor angry, as he quietly points to the deadly malice which had no ground but his message.

We further note the triumphant confidence in God and assurance of His help in all the past, so that, like some strong tower after the most crashing blows of the battering-ram, he still ‘stands.’ ‘His steps had wellnigh slipped,’ when foe after foe stormed against him, but ‘Thy mercy, O Lord, held me up.’

Finally, Paul gathers himself together, to leave as his last word the mighty sentence in which he condenses his whole teaching, in its aspect of witness-bearing, in its universal destination and identity to the poorest and to loftily placed men and women, such as sat languidly looking at him now, in its perfect concord with the earlier revelation, and in its threefold contents, that it was the message of the Christ who suffered, who rose from the dead, who was the Light of the world. Surely the promise was fulfilled to him, and it was ‘given him in that hour what he should speak.’

The rustle in the crowd was scarcely over, when the strong masterful voice of the governor rasped out the coarse taunt, which, according to one reading, was made coarser (and more lifelike) by repetition, ‘Thou art mad, Paul; thou art mad.’ So did a hard ‘practical man’ think of that strain of lofty conviction, and of that story of the appearance of the Christ. To be in earnest about wealth or power or science or pleasure is not madness, so the world thinks; but to be in earnest about religion, one’s own soul, or other people’s, is. Which was the saner, Paul, who ‘counted all things but dung that he might win Christ,’ or Festus, who counted keeping his governorship, and making all that he could out of it, the one thing worth living for? Who is the madman, he who looks up and sees Jesus, and bows before Him for lifelong service, or he who looks up and says, ‘I see nothing up there; I keep my eyes on the main chance down here’? It would be a saner and a happier world if there were more of us mad after Paul’s fashion.

Paul’s unruffled calm and dignity brushed aside the rude exclamation with a simple affirmation that his words were true in themselves, and spoken by one who had full command over his faculties; and then he turned away from Festus, who understood nothing, to Agrippa, who, at any rate, did understand a little. Indeed, Festus has to take the second place throughout, and it may have been the ignoring of him that nettled him. For all his courtesy to Agrippa, he knew that the latter was but a vassal king, and may have chafed at Paul’s addressing him exclusively.

The Apostle has finished his defence, and now he towers above the petty dignitaries before him, and goes straight at the conscience of the king. Festus had dismissed the

Resurrection of ‘one Jesus’ as unimportant: Paul asserted it, the Jews denied it. It was not worth while to ask which was right. The man was dead, that was agreed. If Paul said He was alive after death, that was only another proof of madness, and a Roman governor had more weighty things to occupy him than investigating such obscure and absurd trifles. But Agrippa, though not himself a Jew, knew enough of the history of the last twenty years to have heard about the Resurrection and the rise of the Church. No doubt he would have been ready to admit his knowledge, but Paul shows a disposition to come to closer quarters by his swift thrust, ‘Believest thou the prophets?’ and the confident answer which the questioner gives.

What was the Apostle bringing these two things-the publicity given to the facts of Christ’s life, and the belief in the prophets- together for? Obviously, if Agrippa said Yes, then the next question would be, ‘Believest thou the Christ, whose life and death and resurrection thou knowest, and who has fulfilled the prophets thereby?’ That would have been a hard question for the king to answer. His conscience begins to be uncomfortable, and his dignity is wounded by this extremely rude person, who ventures to talk to him as if he were a mere common man. He has no better answer ready than a sarcasm; not a very forcible one, betraying, however, his penetration into, and his dislike of, and his embarrassment at, Paul’s drift. His ironical words are no confession of being ‘almost persuaded,’ but a taunt. ‘And do you really suppose that it is so easy a matter to turn me-the great Me, a Herod, a king,’ and he might have added, a sensual bad man, ‘into a Christian?’

Paul met the sarcastic jest with deep earnestness, which must have hushed the audience of sycophants ready to laugh with the king, and evidently touched him and Festus. His whole soul ran over in yearning desire for the salvation of them all. He took no notice of the gibe in the word Christian, nor of the levity of Agrippa. He showed that purest love fills his heart, that he has found the treasure which enriches the poorest and adds blessedness to the highest. So peaceful and blessed is he, a prisoner, that he can wish nothing better for any than to be like him in his faith. He hints his willingness to take any pains and undergo any troubles for such an end; and, with almost a smile, he looks at his chains, and adds, ‘except these bonds.’

Did Festus wince a little at the mention of these, which ought not to have been on his wrists? At all events, the entertainment had taken rather too serious a turn for the taste of any of the three,-Festus, Agrippa, or Bernice. If this strange man was going to shake their consciences in that fashion, it was high time to end what was, after all, as far as the rendering of justice was concerned, something like a farce.

So with a rustle, and amid the obeisances of the courtiers, the three rose, and, followed by the principal people, went through the form of deliberation. There was only one conclusion to be come to. He was perfectly innocent. So Agrippa solemnly pronounced, what had been known before, that he had done nothing worthy of death or bonds, though he had ‘these bonds’ on his arms; and salved the injustice of keeping an innocent man in custody by throwing all the blame on Paul himself for appealing to Csesar. But the person to blame was Festus, who had forced Paul to appeal in order to save his life.

20 First to those in Damascus, then to those in

Jerusalem and in all Judea, and then to the

Gentiles, I preached that they should repent and

turn to God and demonstrate their repentance by

their deeds.

BAR�ES, "See Act_9:20-23. The 20th verse contains a summary of his labors in obedience to the command of the Lord Jesus. His argument is that the Lord Jesus had from heaven commanded him to do this, and that he had done no more than to obey his injunction. The word “then” in this verse is supplied by our translators, and is not necessary to the proper explanation of the passage. It would seem from that word that he had not preached “to the Gentiles” until after he had preached “at Jerusalem and throughout all the coasts of Judea,” whereas, in fact, he had, as we have reason to believe (see the notes on Act_9:23), before then “preached” to the Gentiles in Arabia. The statement here, in the original, is a general statement that he had preached at Damascus and at Jerusalem, and in all the coasts of Judea, and also to the Gentiles, but without specifying the exact order in which it was done.

CLARKE, "But showed first unto them of Damascus - He appears to have preached at Damascus, and in the neighboring parts of Arabia Deserta, for about three years; and afterwards he went up to Jerusalem. See Gal_1:17, Gal_1:18; and see the note on Act_9:23.

That they should repent - Be deeply humbled for their past iniquities, and turn to God as their Judge and Savior, avoiding all idolatry and all sin; and thus do works meet for repentance; that is, show by their conduct that they had contrite hearts, and that they sincerely sought salvation from God alone. For the meaning of the word repentance, see the note on Mat_3:2.

GILL, "But showed first unto them of Damascus,.... The Jews at Damascus to whom the apostle first preached; see Act_9:20.

and at Jerusalem, and throughout all the coasts of Judea; observing the order of his mission, Act_26:17 though it was not until after he had been in Arabia, and had returned to Damascus, that he went to Jerusalem, and preached there; see Gal_1:17compared with Act_9:28.

and then to the Gentiles; as at Antioch in Pisidia, at Iconium, Derbe, and Lystra in Lycaonia; and at Philippi, Thessalonica, and Berea in Macedonia; and in many places in Greece and Asia, as at Athens, Corinth, Ephesus, and others, as this history shows; and indeed he preached the Gospel from Jerusalem round about to Illyricum;

that they should repent; that is, that they should repent of their sins; of sin in general, as it is committed against God, is a transgression of his law, and as it is in itself exceeding sinful, and in its effects dreadful; and of particular sins, such as men have been more especially addicted to, and of which the Jews and Gentiles, the apostle was sent unto, and to whom he preached, had been guilty: as the former of their will worship, and following the commandments and traditions of men, thereby making void the law of God; of their rejection and crucifixion of the Messiah; of their persecution of his apostles, ministers, and people; and of their trust in, and dependence upon, their own righteousness for justification: and the latter of their immoralities, superstition, and idolatry; and both not of the outward gross actions of life only, but of inward sins and lusts: and repentance of each of these lies in a different sentiment of them; in a detestation and abhorrence of them; in shame and confusion on account of them; in self-reflections upon them, and humiliation for them; in an ingenuous acknowledgment of them, and turning from them: and this is not a national repentance which the ministers of the Gospel are to show to men the necessity of; though this is not unworthy of them, when there is a call in Providence to it, and the state of things require it; much less a legal one, but an evangelical repentance; which has along with it faith in Christ Jesus, dealing with his blood and righteousness for the remission of their sins, and their justification before God; and which springs from, and is encouraged and heightened by, a sense of the love of God: and now this being a part of the Gospel ministry, does not suppose it to be in the power of men to repent of themselves, since no man, whilst he remains insensible of the evil nature of sin, and the hardness of his heart continues, which none but God can remove, can repent; and when he becomes truly sensible, he then prays to God to give him repentance, and to turn him: nor does it at all contradict its being a blessing of the covenant, a gift of Christ, and a grace of the Spirit of God; nor does it suggest, that the preaching of the word is sufficient of itself to produce it; the contrary of which the ministry of John the Baptist, of Christ, and of his apostles, declares; but the design of its being insisted on in the Gospel ministry, is to show that men are sinners, and in such a state and condition, that they are in need of repentance, and that without it they must perish; and the rather this is to be quietly inculcated, since true repentance is unto life, is the beginning and evidence of spiritual life, and issues in eternal life; and since there is a close connection between that and salvation, and that without it there is no salvation. It follows,

and turn to God; this is to be understood, not of the first work of conversion, which is God's work, and not man's act, and in which man is passive, and which is before repentance, whereas this follows upon it; though the ministers of the word have a concern with this; to bring about this is the design and use of their ministrations; their business is to show the nature of conversion, what it is, and wherein it lies; to rectify mistakes about it, and to observe the necessity of it: but here is designed a turning to God, in consequence of the grace of first conversion; by an acknowledgment and confession of sin to God, by an application to him for pardoning grace and mercy, by a trust and dependence on him for righteousness, life, and salvation, and by obedience to his commands and ordinances. It intends a turning of the Jews from their evil principles and practices, from the traditions of their elders to the law of God, the Gospel of Christ, and the ordinances of it, and of the Gentiles, from their idols to the worship of the true and living God:

and do works meet for repentance the same with "fruits meet for repentance", Mat_3:8. And such as are particularly mentioned in 2Co_7:11 they are they which are the reverse of the evil actions they have been guilty of, and which are properly good

works. And they are they which are done according to the will of God declared in his word, this is a requisite of a good work; what is not according to the word of God is not a good work, nor can it be any evidence of repentance; and they are also such as spring from love to God, for if they are done through fear of punishment, or for sinister and selfish ends, they show repentance to be a mere legal one: and they are such as are done in faith, in the name and strength of Christ, and to the glory of God by him. All external good works are designed, which show that the inward repentance professed, and that the outward change made in religion and worship, are genuine and sincere: the doctrines of internal repentance and outward worship, and all good works, are parts of the Gospel ministry, and to be insisted on in their proper places.

JAMISO�,"showed ... to them of Damascus, and at Jerusalem — omitting Arabia; because, beginning with the Jews, his object was to mention first the places where his former hatred of the name of Christ was best known: the mention of the Gentiles, so unpalatable to his audience, is reserved to the last.

repent and return to God, and do works meet for repentance — a brief description of conversion and its proper fruits, suggested, probably, by the Baptist’s teaching (Luk_3:7, Luk_3:8).

ELLICOTT, "(20) But shewed . . .—The verb is in the tense which sums up a long-

continued activity, and stands in the Greek after the enumeration of those to whom

the Apostle preached: But first to them of Damascus . . . and to the Gentiles I went

on showing . . .

Throughout all the coasts of Judæa, and then to the Gentiles.—The words refer, in

the first instance, to the visit after St. Paul’s conversion (see �otes on Acts 9:29;

Galatians 1:17-18); but the special mention of the Gentiles as following upon “the

coasts (i.e., the region) of Judæa,” points to an evangelising activity in Cilicia prior

to the commencement of his work at Antioch.

That they should repent . . .—The three stages of the spiritual life are accurately

noted: (1) the repentance for past sins, which is more than a regret for their

consequences; (2) the “turning to God,” which implies faith in Him, as far as He is

known, and therefore justification; (3) the doing works meet for repentance (we

note the reproduction of the Baptist’s phrase; see �ote on Matthew 3:8), which are

the elements of a progressive sanctification.

21 That is why some Jews seized me in the temple

courts and tried to kill me.

BAR�ES, "Caught me in the temple - Act_21:30.

And went about ... - Endeavored to put me to death.

CLARKE, "For these causes the Jews - went about to kill me - These causes may be reduced to four heads: -

1. He had maintained the resurrection of the dead.

2. The resurrection of Christ, whom they had crucified and slain.

3. That this Jesus was the promised Messiah.

4. He had offered salvation to the Gentiles as well as to the Jews. He does not mention the accusation of having defiled the temple, nor of disloyalty to the Roman government; probably, because his adversaries had abandoned these charges at his preceding trial before Festus: see Act_25:8; and see Calmet.

GILL, "For these causes the Jews caught me in the temple,.... He means the Asiatic Jews, who finding him in the temple, laid hold on him, and dragged him out of it: and, as he says, went about to kill me; for no other reason, but for preaching to the Gentiles, and for preaching the above doctrines to them: what he refers to is in Act_21:27.

HE�RY, "4. The Jews had no quarrel with him but upon this account, that he did all he could to persuade people to be religious, and to bring them to God by bringing them to Christ (Act_26:21): It was for these causes, and no other, that the Jews caught me in the temple, and went about to kill me; and let any one judge whether these were crimes worthy of death or of bonds. He suffered ill, not only for doing well himself, but for doing good to others. They attempted to kill him; it was his precious life that they hunted for, and hated, because it was a useful life; they caught him in the temple worshipping God, and there they set upon him, as if the better place the better deed

CALVI�, "21.They went about to kill me. He complaineth in this place of the

iniquity of his adversaries, that it may thereby appear that their cause and

conscience were both evil. − (623) For if Paul had offended they might have gone to

law with him; and even there should they have stand [stood] in better state, seeing

they did far pass him both in favor and authority. Therefore, their madness doth

testify that they are destitute of reason. Whereas Paul saith that he was saved by the

help of God, it maketh for the confirmation of his doctrine. For how is it that he

reacheth out his hand to help him, save only because he acknowledged his minister,

and because he will defend the cause which he alloweth [approveth?]. Moreover,

this ought to have encouraged him to go forward so much the more boldly in his

office, in that he was thus holpen by God. For it had been a point of an unthankful

man to withdraw himself from him which had holpen him. By which example we be

taught, that so often as we be delivered from danger, the Lord doth not therefore

prolong our days that we may afterward live idly, but that we may do our duty

cheerfully, and be ready to die every hour to his glory, who hath reserved us to

himself. And yet Paul did not forget how much he was indebted to the chief captain;

but in this place he commendeth the help of God, that he may show that it became

him to spend all the rest of his course in his service by whom he was delivered,

though that came to pass, and were done through the industry and by the hand of

man. −

Testifying both to small and great. We have said elsewhere that it is more to testify

than to teach, as if there were some solemn contestation made between God and

men, that the gospel may have his [its] majesty. And he saith that he is a witness

both to great and small, that king Agrippa may perceive that this doth appertain

even to him; and that when the gospel is offered even to every simple man, that doth

no whit hinder but that it may ascend even unto the throne of princes. For Christ

doth gather all men into his bosom with one and the same embracing, that those

who lay before in the dunghill, and are now extolled unto so great honor, may

rejoice in his free goodness; and that those who are placed in high degree of honor

may willingly humble themselves, and not grudge to have some of the base and

contemptible multitude for their brethren, that they may be made the children of

God. So in the first chapter to the Romans, he saith that he is indebted both to the

fools and to the wise, lest the Romans should be kept back with the confidence

which they might repose in their wisdom from submitting themselves to his doctrine.

By this let us learn that it is not in the teacher’s will to make choice of his hearers,

and that they do no less injury to God than defraud men of their right, whosoever

they be which restrain their labor unto great men, whom God doth join with those

which are small. It were too cold to restrain this unto ages. − (624) Wherefore, I do

not doubt but that Paul taketh away the exception which used to be between the

noble and ignoble, because he was neither afraid of the dignity of the one, neither

did he loathe the baseness of the other, but did show himself a faithful teacher to

both alike. −

Saying no other thing. First, this is worth the noting, that Paul, to the end he may

bring in fit and substantial witnesses of his doctrine, doth not take the same from

among men, but he citeth Moses and the prophets, to whom the Lord had granted

undoubted authority. And surely this is one principle to be observed, when we will

teach soundly, to utter nothing but that which did proceed out of the mouth of God.

Secondly, this is worth the noting, that these were the principal points of the

disputation which Luke doth now touch; that this was the proper office of Christ, by

his death to make satisfaction for the sins of the world, by his resurrection to

purchase righteousness and life for men; and that the fruit of his death and

resurrection is common both to Jews and Gentiles. But forasmuch as there is no

manifest and (as they say) literal testimony extant in the law concerning the death

and resurrection of Christ, undoubtedly they had some doctrine delivered by hand

from the fathers, out of which they did learn to refer all figures unto Christ. And as

the prophets, which did prophesy more plainly of Christ, had their doctrine from

that fountain, so they made the men of their time believe that they delivered unto

them no new thing, or which did dissent from Moses. And now Paul did either not

finish his apology, or else he gathered more evident testimonies of all those things

wherein he professed Moses and the prophets to be his authors. −

The first of those which. There were some other whose resurrection went before

Christ’s in time; namely, if we admit that the saints of whom the Evangelists speak (

Matthew 27:52) did come out of their graves before Christ, which may likewise be

said of the taking up of Enoch and Elias ( Genesis 5:24; 2 Kings 2:11). But he calleth

him in this place the first; as in another place the first fruits of those which rise

again ( 1 Corinthians 15:23). Therefore, this word doth rather note out the cause

than the order of time, because, when Christ did rise again, he became the

conqueror of death and Lord of life, that he might reign forever, and make those

who are his partakers of [his own] blessed immortality. Under this word light, he

comprehendeth whatsoever doth pertain unto perfect felicity, as by darkness is

meant death and all manner of misery. And I do not doubt but that Paul alluded

unto the sayings of the prophets, −

“The people which walked in darkness saw great light,”

( Isaiah 9:2).

And again, −

“Behold, darkness shall cover the earth, and a mist the people: but the Lord shall be

seen upon thee,” ( Isaiah 60:2).

Again, −

“Behold, those which are in darkness shall see light,”

( Isaiah 42:16).

Again, −

“I have made thee a light of the Gentiles,” ( Isaiah 49:6). −

And it appeareth by many oracles that the light of life should come out of Judea,

and should be spread abroad among the Gentiles.

“ Malam causam ipsos agere mala conscientia,” that they pleaded a bad cause with a

bad conscience.

“ Ad aetates hoc restringere,” to confine this to periods of time.

COKE, "Acts 26:21. The Jews—went about to kill me.— The proper import of the

word διαχειρισασθαι is, to kill with their own hands; which was with peculiar

propriety used here, as there was reason to apprehend that St. Paul would have

been actuallypulled to pieces in another assembly, which was, as it seems, less

numerous and less violent than that which seized him in the temple. See ch. Acts

23:10

BE�SO�, "Acts 26:21-23. For these causes — And for no other; the Jews — Who

have the same inveteracy against the gospel of Jesus that I once had; caught (seized)

me in the temple, and went about (attempted) to kill me — διαχειρισασθαι, to kill

me with their own hands. So the word properly signifies; but, having obtained help

of God — By the protection and care of his watchful providence; I continue unto

this day — Am still preserved and upheld, and employ my spared life to the

purposes for which it is prolonged; witnessing both to small and great — What is

really a matter of infinite concern, both to the meanest and most exalted of

mankind, the gospel of Christ, and the way of salvation for lost sinners through

him; saying none other things than those which the prophets and Moses did say —

Advancing no new doctrine whatever; that Christ should suffer — �ot only be a

man, and therefore should be capable of suffering, but that, as Messiah, he should

be appointed to suffer; and that his sufferings and ignominious death should not

only be consistent with, but pursuant of, his undertaking. The cross of Christ was a

stumbling-block to the Jews, and Paul’s preaching it was one great thing that

exasperated them; but Paul adheres to that doctrine, and insists that, in preaching

it, he preached the fulfilling of the Old Testament predictions; and that therefore

they ought not only not to be offended at what he preached, but to believe, and

embrace it with all their hearts. And that he should be the first that should rise from

the dead — �amely, to an immortal life; the first that should rise to die no more,

opening, as it were, the womb of the grave to all the pious dead who should rise after

him, and none of whom could have risen, if he had not risen first. Accordingly, to

show that the resurrection of all believers is in virtue of his resurrection, just when

he rose, many dead bodies of the saints arose, and went into the holy city, Matthew

27:53. And should show light unto the people — The Jews in the first place, for he

was to be the glory of his people Israel: to them he showed light by himself, and then

to the Gentiles by the ministry of his apostles; for he was to be a light to lighten

them who sat in darkness. In this Paul refers to his commission, Acts 26:18. He rose

from the dead on purpose that he might show light to Jews and Gentiles; that he

might give a convincing proof of the truth of his doctrine, and might send it with so

much the greater power among both descriptions of persons. All this was foretold by

the Old Testament prophets; and what was there in it that the Jews could justly be

displeased at?

ELLICOTT, "21) For these causes . . .—Better, perhaps, on account of these things.

With this brief touch, avoiding any elaborate vindication of his own character, St.

Paul indicates the real cause of the hostility of the Jews. The one unpardonable sin,

in their eyes, was that he taught the Gentiles that they might claim every gift and

grace which had once been looked on as the privilege and prerogative of Israel. The

historical precedence of the Jew remained (see �otes on Acts 13:46; Romans 3:1-2),

but in all essential points they were placed on a footing of equality.

22 But God has helped me to this very day; so I

stand here and testify to small and great alike. I

am saying nothing beyond what the prophets and

Moses said would happen—

BAR�ES, "Having therefore obtained help of God - Paul had seen and felt his danger. He had known the determined malice of the Jews, and their efforts to take his life. He had been rescued by Lysias, and had made every effort himself to avoid the danger and to save his life; and at the end of all; he traced his safety entirely to the help of God. It was not by any power of his own that he had been preserved; it was because God had interposed and rescued him. Those who have been delivered from danger, if they have just views, will delight to trace it all to God. They will recognize his hand, and will feel that whatever wisdom they may have had, or whatever may have been the kindness of their friends to them, yet that all this also is to be traced to the superintending providence of God.

Witnessing - Bearing testimony to what he had seen, according to the command of Christ, Act_26:16.

To small - To those in humble life; to the poor, the ignorant, and the obscure. Like his Master, he did not despise them, but regarded it as his duty and privilege to preach the gospel to them.

And great - The rich and noble; to kings, princes, and governors. He had thus stood on Mars’ Hill at Athens; he had declared the same gospel before Felix, Festus, and now before Agrippa. He offered salvation to all. He passed by none because they were poor; and he was not deterred by the fear of the rich and the great from making known their sins and calling them to repeatance. What an admirable illustration of the proper duties of a minister of the gospel!

Saying none other things ... - Delivering no new doctrine, but maintaining only that the prophecies had been fulfilled. As he had done this only, there was no reason for the opposition and persecution of the Jews.

Should come - Should come to pass, or should take place. Paul here evidently means to say that the doctrine of the atonement, and of the resurrection of Christ, is taught in the Old Testament.

CLARKE, "Having - obtained help of God - According to the gracious promise made to him: see Act_26:17.

Witnessing both to small and great - Preaching before kings, rulers, priests, and peasants; fearing no evil, though ever surrounded with evils; nor slackening in my duty, notwithstanding the opposition I have met with both from Jews and Gentiles. And these continual interpositions of God show me that I have not mistaken my call, and encourage me to go forward in my work.

GILL, "Having therefore obtained help of God,.... Both to preach the Gospel, and

escape danger; for he had delivered him many a time both from Jews and Gentiles, according to his promise, Act_26:17 and particularly from the Asiatic Jews, when they were about to kill him, by the means of Lysias the chief captain, who rescued him out of their hands; and also from the lying in wait of the Jews to take away his life, and the various methods they used both with Felix and Festus to get him into their power: but the Lord appeared for him, and saved him from all their pernicious designs against him; and therefore he could say as follows,

I continue unto this day: in the land of the living, though in bonds:

witnessing both to small and great; to kings and subjects, as now to Agrippa, Festus, the chief captains and principal inhabitants of Caesarea, and to the common people assembled; to high and low, rich and poor, bond and free, male and female, young and old; to persons of every state, age, and sex:

saying none other things than those which the prophets and Moses did say should come. This he mentions in opposition to the charge against him, as that he spoke against the law of Moses, as well as against the temple, and the people of the Jews; whereas his doctrine was perfectly agreeable to the writings of Moses, and the prophets, concerning the Messiah, they speak of in many places, and the Jews expected. There is an entire harmony and agreement between the writings of Moses, and the prophets of the Old Testament, and the apostles of the New, in all the doctrines of the Gospel revelation; in the doctrine of a trinity of persons in the unity of the divine essence, and of the proper deity of each person; in the doctrines respecting the person, offices, and work of Christ; that he is the Son of God, God and man in one person, and the only Mediator between God and man; and that he is prophet, priest, and King; and that the great work he was appointed to, undertook, and came about, and has fulfilled, is the redemption of his people; and in the several doctrines of grace concerning the choice of men to salvation, the covenant made with Christ on account of them, their redemption, justification, and pardon, their repentance and good works, the resurrection of the dead, and a future state: the particular things instanced in, the apostle preached, and Moses and the prophets said should be, and in which they agreed, are as follow.

HE�RY, "5. He had no help but from heaven; supported and carried on by that, he went on in this great work (Act_26:22): “Having therefore obtained help of God, I

continue unto this day; hestēka - I have stood, my life has been preserved, and my work

continued; I have stood my ground, and have not been beaten off; I have stood to what I said, and have not been afraid nor ashamed to persist in it.” It was now above twenty years since Paul was converted, and all that time he had been very busy preaching the gospel in the midst of hazards; and what was it that bore him up? Not any strength of his own resolutions, but having obtained help of God; for therefore, because the work was so great and he had so much opposition, he could not otherwise have gone on in it, but by help obtained of God. Note, Those who are employed in work for God shall obtain help from God; for he will not be wanting in necessary assistances to his servants. And our continuance to this day must be attributed to help obtained of God; we had sunk, if he had not borne us up - had fallen off, if he had not carried us on; and it must be acknowledged with thankfulness to his praise. Paul mentions it as an evidence that he had his commission from God that from him he had ability to execute it. The preachers of the gospel could never have done, and suffered, and prospered, as they did, if they had not had immediate help from heaven, which they would not have had if it had not been

the cause of God that they were now pleading.

6. He preached no doctrine but what agreed with the scriptures of the Old Testament: He witnessed both to small and great, to young and old, rich and poor, learned and unlearned, obscure and illustrious, all being concerned in it. It was an evidence of the condescending grace of the gospel that it was witnessed to the meanest, and the poor were welcome to the knowledge of it; and of the incontestable truth and power of it that it was neither afraid nor ashamed to show itself to the greatest. The enemies of Paul objected against him that he preached something more than that men should repent, and turn to God, and do works meet for repentance. These indeed were but what the prophets of the old Testament had preached; but, besides these, he had preached Christ, and his death, and his resurrection, and this was what they quarrelled with him for, as appears by Act_25:19, that he affirmed Jesus to be alive: “And so I did,” says Paul, “and so I do, but therein also I say no other than that which Moses and the prophets said should come; and what greater honour can be done to them than to show that what they foretold is accomplished, and in the appointed season too - that what they said should come is come, and at the time they prefixed?” Three things they prophesied, and Paul preached: -

JAMISO�,"having obtained help — “succor.”

from God — “that [which cometh] from God.”

I continue — “stand,” “hold my ground.”

unto this day, witnessing, etc. — that is, This life of mine, so marvelously preserved, in spite of all the plots against it, is upheld for the Gospel’s sake; therefore I “witnessed,” etc.

COFFMA�, "Help that is from God ... In view of the marvelous deliverances Paul

had already received, protecting him against the skill and cunning of his powerful

enemies, even his foes must have been willing to admit that God had helped him.

�othing but what the prophets and Moses did say should come ... MacGreggor

noted that the Jews refused to receive Isaiah 53 as Messianic, therefore denying that

the Christ was prophetically represented as a sufferer,[30] which is of course true;

but in this very blindness to what their prophets so emphatically foretold lay the

secret of their rejection of the Lord Jesus Christ. As to the question whether or not

the prophecies of Isaiah, and others, actually foretold Jesus' suffering, Christ taught

that they did; Stephen affirmed it; Paul believed it; the primitive church accepted it;

and any Christian may read it for himself in the glorious chapter of Isaiah 53.

This insistence of Paul that the new institution was, indeed and truth, fully

identified with that divine institution set forth typically and prophetically in the Old

Testament is evident in all of his writings. See full study of this in my Commentary

on Romans, pp. 6ff.

He first by the resurrection ... There is a genuine sense in which Christ's

resurrection was first, despite instances of raising dead in both the Old Testament

and the �ew Testament. As Milligan said, "He was the first that rose above the

power of death. Lazarus died again."[31] Hervey cautioned against a

misunderstanding of this verse, saying:

Christ was the first to rise, and he will be followed by them that are his. But it is not

true to say that he was the first to give light to Jews and Gentiles and will be

followed by others doing the same.[32]

[30] G. H. C. MacGreggor, op. cit., p. 328.

[31] Robert Milligan, op. cit., p. 406.

[32] A. C. Hervey, op. cit., p. 267.

COKE, "Acts 26:22. Having therefore obtained help of God, &c.— "I impute it

therefore to an extraordinary providence that I am yet alive, and publicly declare it

with all thankfulness, that it is by having obtained help from God that I continue

until this day; and I endeavour to employ my life to the purposes for which it is

prolonged, resolutely and courageously testifying, both to small and great, as what is

really a matter of the greatest concern both to the meanest and the most exalted of

mankind, the way of salvation by Christ Jesus my Lord, &c."

ELLICOTT, "(22) Having therefore obtained help of God.—The Greek noun for

“help” is not used elsewhere in the �ew Testament. It implies the kind of assistance

which one friend or ally gives to another of inferior power. It is found in the Greek

of Wisdom of Solomon 13:18. Here the word seems used as being more intelligible to

those who are outside the kingdom of God than the more spiritual, more theological,

“grace” of which the Apostle habitually spoke.

Witnessing both to small and great.—The English version gives the right rendering

of the best supported reading. Some MSS., however, have “witnessed to by small

and great;” but this, besides the want of authority, and its involving an unusual

construction, is at variance with the context. It was true that St. Paul’s life was spent

in bearing witness that Jesus was Christ. It was not true that he had a good report

of all men. The words “small and great” were significant as spoken when he was

standing before two men like Festus and Agrippa. The phrase may be noted as

occurring in Acts 8:10, and again in Revelation 11:18; Revelation 13:16; Revelation

19:5; Revelation 19:18; Revelation 20:12.

The prophets and Moses.—The more natural order of “Moses and the prophets”

(Luke 16:29; Luke 16:31), and the order of the words in the Greek, which the

prophets said should come, and Moses, suggests the thought that the sentence would

have stopped naturally at “come,” and that the name of Moses was added by an

instantaneous after-thought to meet the case of those among the hearers who, like

the Sadducees, placed the Pentateuch on a higher level of authority than the

Prophets.

CO�STABLE, "God had stood by Paul and had helped him, as He had promised

(Acts 26:22; cf Acts 26:17). Paul preached a message thoroughly in harmony with

Israel's faith (cf. Acts 3:18; Acts 17:3). Acts 26:23 may be Luke's condensation of

Paul's exposition of many Old Testament messianic prophecies that Jesus fulfilled

(e.g., Isaiah 42:6; Isaiah 49:6; Isaiah 53:10; Isaiah 60:3). Many of the Jews rejected

the ideas of a suffering Messiah, His resurrection from the dead, and direct ministry

to Gentiles, but Paul found support for these in the Old Testament.

"Here in substance is the Gospel that Paul preached and that believers ought always

to proclaim, 'that Christ died for our sins according to the scriptures; and that he

was buried, and that he rose again the third day according to the scriptures' (1

Corinthians 15:3-4)." [�ote: The �ew Scofield . . ., p. 1204.]

�ISBET, "STEADFAST�ESS

‘Having therefore obtained help of God, I continue unto this day.’

Acts 26:22

Continuance—steadfastness—what an important question it is! Let us spend a little

time in looking at—

I. Its nature.—What sort of continuance do we want? In what directions have we to

continue?

(a) A Christian must continue in the faith. In the faith, viewed objectively.

(b) There must be also continuance in practice. We must be ‘doers of the word, and

not hearers only, deceiving our own selves.’

(c) Christian continuance is continuance in prayer. As writes the Apostle: ‘Continue

in prayer, and watch in the same with thanksgiving’ (Colossians 4:2).

(d) Christian continuance is continuance in fellowship. In one sense it is sadly true

that we are all solitaries, but in another we must never forget that we are members

of a society.

II. Its necessity.—But we go on to ask why this continuance is so necessary. The

answer is—

(a) It is necessary for sincerity. It is much to begin well, but can you continue? There

is no such proof of strength as endurance.

(b) It is necessary for success.

III. How it is to be secured.—But now we come to the all-important question, How is

this continuance to be secured? What is its secret? There are two ways of looking at

the question—a Divine side and a human side—and neither of them must be

forgotten.

(a) The Divine side. (1) The promises of God; (2) the intercession of Christ; and (3)

the indwelling of the Holy Ghost secure continuance.

(b) The human side. How are we to continue? The answer is—

(a) By faith. ‘The just shall live by faith’—that is, shall go on living by faith, by

faith, by faith—all our journey through.

(b) The secret of continuance is the Presence of the continuing Christ.

(c) Finally, if we would continue we must look forward as well as upwards. Hope as

well as faith has her appropriate sphere in Christian continuance. We look for a city

which hath foundations

Rev. E. W. Moore.

Illustrations

(1) ‘“How is it that you get through so much?” said a visitor one day to the great

missionary, William Carey. “I do not know,” he answered, “except it is that I keep

on doing.”’

(2) ‘Who has not heard of Bernard Palissy, the Huguenot potter, who made

firewood of the chairs and tables and rafters of his house—to the consternation of

his wife, who regarded him as a visionary dreamer, while his children were wanting

bread, but who at last discovered the great secret of enamel ware, which had been

lost for centuries, and which has made his name famous while the world goes

round? Continuance will ultimately be rewarded. Witness the lives of missionaries

like Moffat, Judson, David Livingstone, Alexander Mackay—who waited long

before the fruits of their labour were seen, but whose successors have reaped an

abundant harvest.’

PETT 22-23, "And central to all this is Jesus the Christ and the resurrection

(compare Acts 17:18). That is why he has received help from God. It was in order

that he might proclaim to both small and great the hope of Israel as revealed by

Moses and the prophets, namely that the Messiah must come, and that He must

suffer, and that through His resurrection He would proclaim light to both Jews and

Gentiles. For it is finally His resurrection that is the proof of what God has done and

which therefore brings light to all (compare 1 Corinthians 15:14; 2 Timothy 1:10).

And he wants them to recognise that in teaching these things he is saying nothing

other than the prophets have already said. Scriptures he has in mind would

included Deuteronomy 18:18, of the coming Prophet; Isaiah 53:10-12 which could

only be fulfilled by the resurrection of the Servant; Isaiah 52:13, where the One

Who had been humiliated is exalted high; both halves of Psalms 22, expressing

humiliation and triumph; the triumph of the Messiah in Psalms 16:8-11; Psalms

110:1; Moses teaching on the sacrifices which are fulfilled in Christ (1 Corinthians

5:7) and are for the forgiveness of sins; Isaiah 42:6; Isaiah 49:6 where the Servant is

shown to be for the light to the Gentiles.

23 that the Messiah would suffer and, as the first

to rise from the dead, would bring the message of

light to his own people and to the Gentiles.”

BAR�ES, "That Christ - That the Messiah expected by the Jews should be a suffering Messiah.

Should suffer - Should lead a painful life, and be put to death. See the notes on Act_17:3; compare Dan_9:27; Isa_53:1-12.

And that he should be the first ... - This declaration contains two points:

(1) That it was taught in the prophets that the Messiah Would rise from the dead. On this, see the proof alleged in Act_2:24-32; Act_13:32-37.

(2) That he would be the first that should rise. This cannot mean that the Messiah would be the first dead person who should be restored to life, for Elijah had raised the son of the Shunammite, and Jesus himself had raised Lazarus, and the widow’s son at Nain. It does not mean that he would be the first in the order of time that should rise, but first in eminence; the most distinguished, the chief, the head of those who should

rise from the dead - πρBτος(�ξ(Cναστάσεως(νεκρBν prōtos(ex(anastaseōs(nekrōn. In

accordance with this he is called Col_1:18 “the beginning, the first-born from the dead,” having among all the dead who should be raised up the pre-eminence of primogeniture, or what pertained to the first-born. In 1Co_15:20 he is called “the first fruits of them that slept. This declaration is therefore made of him by way of eminence:

(1) As being chief, a prince among those raised from the dead;

(2) As being raised by his own power Joh_10:18;

(3) As, by his rising, securing a dominion over death and the grave 1Co_15:25-26; and,

(4) As bringing, by his rising, life and immortality to light. He rose to return to death no more. And he thus secured an ascendency over death and the grave, and was thus, by way of eminence, first among those raised from the dead.

And should show light unto the people - To the Jews. Would be their instructor and prophet. This Moses had predicted, Deu_18:15.

And to the Gentiles - This had often been foretold by the prophets, and particularly by Isaiah, Isa_9:1-2; compare Mat_4:14-16; Isa_11:10; Isa_42:1, Isa_42:6; Isa_54:3; Isa_60:3, Isa_60:5,Isa_60:11; Isa_61:6; Isa_62:2; Isa_66:12.

CLARKE, "That Christ should suffer - That the Christ, or Messiah, should suffer. This, though fully revealed in the prophets, the prejudices of the Jews would not permit them to receive: they expected their Messiah to be a glorious secular prince; and,

to reconcile the fifty-third of Isaiah with their system, they formed the childish notion of two Messiahs - Messiah ben David, who should reign, conquer, and triumph; and Messiah ben Ephraim, who should suffer and be put to death. A distinction which has not the smallest foundation in the whole Bible.

As the apostle says he preached none other things than those which Moses and the prophets said should come, therefore he understood that both Moses and the prophets spoke of the resurrection of the dead, as well as of the passion and resurrection of Christ. If this be so, the favourite system of a learned bishop cannot be true; viz. that the doctrine of the immortality of the soul was unknown to the ancient Jews.

That he should be the first that should rise from the dead - That is, that he should be the first who should rise from the dead so as to die no more; and to give, in his own person, the proof of the resurrection of the human body, no more to return under the empire of death. In no other sense can Jesus Christ be said to be the first that rose again from the dead; for Elisha raised the son of the Shunammite. A dead man, put into the sepulchre of the Prophet Elisha, was restored to life as soon as he touched the prophet’s bones. Christ himself had raised the widow’s son at Nain; and he had also raised Lazarus, and several others. All these died again; but the human nature of our Lord was raised from the dead, and can die no more. Thus he was the first who rose again from the dead to return no more into the empire of death.

And should show light unto the people - Should give the true knowledge of the law and the prophets to the Jews; for these are meant by the term people, as in Act_26:17. And to the Gentiles, who had no revelation, and who sat in the valley of the shadow of death: these also, through Christ, should be brought to the knowledge of the truth, and be made a glorious Church, without spot, or wrinkle, or any such thing. That the Messiah should be the light both of the Jews and Gentiles, the prophets had clearly foretold: see Isa_60:1 : Arise and shine, or be illuminated, for thy Light is come, and the glory of the Lord is risen upon thee. And again, Isa_49:6 : I will give thee for a Light to the Gentiles, that thou mayest be my salvation unto the ends of the earth. With such sayings as these Agrippa was well acquainted, from his education as a Jew.

GILL, "That Christ should suffer,.... Great afflictions in soul and body, and death itself; this is recorded by Moses, Gen_3:15 and is the sense of many of the types, as of the passover, brazen serpent, &c. and of all the sacrifices which from God were appointed by him, and is the constant account of all the prophets from the beginning to the end; see Psa_22:1 Dan_9:26. The sufferer is Christ, or the Messiah, not the Father, nor the Spirit, but the Word, or Son of God, and not in his divine nature, which was incapable of suffering, but in his human nature; though sufferings may be ascribed to his whole person, both natures being united in him: and hence they became efficacious to answer the purposes for which they were endured; and which he endured, not for himself, nor for angels, but for chosen men, sinners, and ungodly persons; in order to make peace and reconciliation for them, procure the pardon of their sins, obtain eternal redemption for them, deliver them from all evil, and from all enemies, and bring them nigh to God: and what he suffered were no other than what had been foretold in the writings of the Old Testament, which all along represent the Messiah as a suffering one; and in particular that he should suffer in his character, be reproached, and accounted a worm, and no man, Isa_53:3 and in his soul and body, and be put to death and buried, as the above prophecies referred to show; the several circumstances leading on to, or attending his sufferings and death, are distinctly expressed; as the betraying him by one of his disciples, selling him for thirty pieces of silver, his being forsaken by all his

disciples, his crucifixion between two thieves, the parting of his garments, giving him gall and vinegar to drink, and the piercing his side with a spear, Psa_41:9. And to this agreed the doctrine of the apostle, who taught that Jesus of Nazareth was the Christ that was to come, and that he had suffered all that Moses and the prophets did say should come upon him: but these were not the present sentiments of the Jews, who expected the Messiah to be a temporal Prince and Saviour, and to live in great outward prosperity, and for ever.

And that he should be the first that should rise from the dead: by his own power, and to an immortal life, as Jesus did; and so is the firstborn from the dead, and the first fruits of them that slept: a type of this, in the deliverance of Isaac, is recorded by Moses in Gen_22:12 compared with Heb_11:19 and the thing itself is foretold by many of the prophets, Psa_16:10.

and should show light unto the people, and to the Gentiles: in his own person to the people of the Jews, and by his apostles to the Gentiles. In the writings of Moses he is spoken of as the great prophet God would raise up in Israel, to whom they should hearken; and as the Shiloh to whom the gathering of the people should be, Deu_17:15and that he should be a light to both Jews and Gentiles, through the ministration of the Gospel, is said by the prophets, Isa_9:2 and these were the things which the apostle asserted in his ministry, in perfect agreement with those writings.

HE�RY, "Three things they prophesied, and Paul preached: - (1.) That Christ should

suffer, that the Messiah should be a sufferer - pathētos; not only a man, and capable of

suffering, but that, as Messiah, he should be appointed to sufferings; that his ignominious death should be not only consistent with, but pursuant of, his undertaking. The cross of Christ was a stumbling-block to the Jews, and Paul's preaching it was the great thing that exasperated them; but Paul stands to it that, in preaching that, he preached the fulfilling of the Old Testament predictions, and therefore they ought not only not to be offended at what he preached, but to embrace it, and subscribe to it. (2.) That he should be the first that should rise from the dead; not the first in time, but the first in influence - that he should be the chief of the resurrection, the head, or principal

one, prōtos(ex(anastaseōs, in the same sense that he is called the first-begotten from the

dead (Rev_1:5), and the first-born from the dead, Col_1:18. He opened the womb of the grave, as the first-born are said to do, and made way for our resurrection; and he is said to be the first-fruits of those that slept (1Co_15:20), for he sanctified the harvest. He was the first that rose from the dead to die no more; and, to show that the resurrection of all believers is in virtue of his, just when he arose many dead bodies of saints arose, and went into the holy city, Mat_27:52, Mat_27:53. (3.) That he should show light unto the people, and to the Gentiles, to the people of the Jews in the first place, for he was to be the glory of his people Israel. To them he showed light by himself, and then to the Gentiles by the ministry of his apostles, for he was to be a light to enlighten those who sat in darkness. In this Paul refers to his commission (Act_26:18), To turn them from darkness to light. He rose from the dead on purpose that he might show light to the people, that he might give a convincing proof of the truth of his doctrine, and might send it with so much the greater power, both among Jews and Gentiles. This also was foretold by the Old Testament prophets, that the Gentiles should be brought to the knowledge of God by the Messiah; and what was there in all this that the Jews could justly be displeased at?

JAMISO�,"That Christ should suffer, etc. — The construction of this sentence implies that in regard to the question “whether the Messiah is a suffering one, and whether, rising first from the dead, he should show light to the (Jewish) people and to the Gentiles,” he had only said what the prophets and Moses said should come.

ELLICOTT, "(23) That Christ should suffer.—Literally, that the Christ was

passible—i.e., capable of suffering. The great body of the Jews had fixed their

thoughts only on the prophetic visions of the glories of the Messiah’s kingdom. Even

the disciples of Jesus were slow to receive any other thought than that of conquest

and triumph. Peter’s “Be it far from thee, Lord” (Matthew 16:22) expressed the

horror with which the thought of a suffering Christ at first struck him. It was not

till they were led, after the Crucifixion and the Resurrection, into our Lord’s own

school of prophetic interpretation (Luke 24:25-26; Luke 24:44), and taught to

recognise the under-current of types and prophecies that pointed to a righteous

Sufferer, as well as to a righteous King, that they were able to receive the truth. So it

was that a “Christ crucified” was still “to the Jews a stumbling-block” (1

Corinthians 1:23). The speech at Antioch in Pisidia (Acts 13:27-35) may be noted as

showing the stress which St. Paul laid on this point. The Greek has “if” in both

clauses where the English has “that;” but our idiom scarcely admits of its being so

translated.

That he should be the first that should rise from the dead.—More literally, that He

first by His resurrection from the dead (strictly, out of His resurrection) should

show light. It was through the Resurrection only that the hopes of Simeon were

fulfilled (Luke 2:32), and that light shone in on those who had been sitting as in the

shadow of death. The “people” are, as almost always when the word is so used,

God’s people Israel, as distinguished from the heathen.

24 At this point Festus interrupted Paul’s defense.

“You are out of your mind, Paul!” he shouted.

“Your great learning is driving you insane.”

BAR�ES, "Festus said with a loud voice - Amazed at the zeal of Paul. Paul doubtless evinced deep interest in the subject, and great earnestness in the delivery of

his defense.

Thou art beside thyself - Thou art deranged; thou art insane. The reasons why Festus thought Paul mad were, probably:

(1) His great earnestness and excitement on the subject.

(2) His laying such stress on the gospel of the despised Jesus of Nazareth, as if it were a matter of infinite moment. Festus despised it; and he regarded it as proof of derangement that so much importance was attached to it.

(3) Festus regarded, probably, the whole story of the vision that Paul said had appeared to him as the effect of an inflamed and excited imagination, and as a proof of delirium. This is not an uncommon charge against those who are Christians, and especially when they evince unusual zeal. Sinners regard them as under the influence of delirium and fanaticism; as terrified by imaginary and superstitious fears; or as misguided by fanatical leaders. Husbands often thus think their wives to be deranged, and parents perceive their children that, and wicked people assume the ministers of the gospel to be crazy. The frivolous think it proof of derangement that others are serious, anxious, and prayerful; the rich, that others are willing to part with their property to do good; the ambitious and worldly, that others are willing to leave their country and home to go among the Gentiles to spend their lives in making known the unsearchable riches of Christ. The really sober and rational part of the world they who fear God and keep his commandments; they who believe that eternity is before them, and who strive to live for it - are thus charged with insanity by those who are really deluded, and who are thus living lives of madness and folly. The tenants of a madhouse often think all others deranged but themselves; but there is no madness so great, no delirium so awful, as to neglect the eternal interest of the soul for the sake of the pleasures and honors which this life can give.

Much learning - It is probable that Festus was acquainted with the fact that Paul was a learned man. Paul had not, while before him, manifested particularly his learning. But Festus, acquainted in some way with the fact that he was well-educated, supposed that his brain had been turned, and that the effect of it was seen by devotion to a fanatical form of religion. The tendency of long-continued and intense application to produce mental derangement is everywhere known.

Doth make thee mad - Impels, drives, or excites thee περιτρέπει peritrepei to

madness.

CLARKE, "Paul, thou art beside thyself - “Thou art mad, Paul!” “Thy great learning hath turned thee into a madman.” As we sometimes say, thou art cracked, and

thy brain is turned. By the τα(πολλα(γραµµατα it is likely that Festus meant no more than

this, that Paul had got such a vast variety of knowledge, that his brain was overcharged with it: for, in this speech, Paul makes no particular show of what we call learning; for he quotes none of their celebrated authors, as he did on other occasions; see Act_17:28. But he here spoke of spiritual things, of which Festus, as a Roman heathen, could have no conception; and this would lead him to conclude that Paul was actually deranged. This is not an uncommon case with many professing Christianity; who, when a man speaks on experimental religion, on the life of God in the soul of man - of the knowledge of salvation, by the remission of sins - of the witness of the Spirit, etc., etc., things essential to that Christianity by which the soul is saved, are ready to cry out, Thou art mad: he is an enthusiast: that is, a religious madman; one who is not worthy to be regarded; and

yet, strange to tell, these very persons who thus cry out are surprised that Festus should have supposed that Paul was beside himself!

GILL, "And as he thus spake for himself,.... Asserting the integrity and innocence of his past life and conversation, in proof of which he appealed to the Jews themselves; setting forth the prejudices to the Christian religion he had been under; declaring the heavenly vision that had appeared to him, and the divine orders he had received; alleging, that in his ministry there was an entire harmony between him, and the writings of Moses, and the prophets, for which the Jews professed a veneration; as he was thus vindicating himself, ere he had well finished his apology,

Festus said with a loud voice; that all might hear, and being moved with resentment at what he had heard; and it may be, he was displeased with Paul that he took so much notice of Agrippa, and so often addressed him, and appealed to him, when he scarce ever turned to, or looked at him:

Paul, thou art beside thyself; not in thy senses, or right mind, to talk of such an appearance and vision, and especially of the resurrection of a person from the dead. This is no unusual thing for the ministers of the Gospel to be reckoned madmen, and the doctrines they preach madness and folly: our Lord himself was said to be beside himself, and to have a devil, and be mad; and so were his apostles, Mar_3:21 and it is not to be wondered at that natural men should entertain such an opinion of them, since what they deliver is quite out of their sphere and reach: Festus added,

much learning doth make thee mad; the apostle was a man of much learning, both Jewish, Greek, and Roman; and Festus perceived him to be of great reading by his making mention of Moses, and the prophets, writings which he knew nothing at all of. And as this sometimes is the case, that much reading, and hard study, do cause men to be beside themselves, he thought it was Paul's case: so the philosopher (f) suggests, that men of great wit and learning, and who are closely engaged in study, whether in philosophy, or politics, or poetry, or in technical affairs, are inclined to be melancholy, and phrenetic.

HE�RY, "We have reason to think that Paul had a great deal more to say in defence of the gospel

he preached, and for the honour of it, and to recommend it to the good opinion of this noble audience; he had just fallen upon that which was the life of the cause - the death and resurrection of Jesus Christ, and here he is in his element; now he warms more than before, his mouth is opened towards them, his heart is enlarged. Lead him but to this subject, and let him have leave to go on, and he will never know when to conclude; for the power of Christ's death, and the fellowship of his sufferings, are with him inexhaustible subjects. It was a thousand pities then that he should be interrupted, as he is here, and that, being permitted to speak for himself (Act_26:1), he should not be permitted to say all he designed. But it was a hardship often put upon him, and is a disappointment to us too, who read his discourse with so much pleasure. But there is no remedy, the court thinks it is time to proceed to give in their judgment upon his case.

I. Festus, the Roman governor, is of opinion that the poor man is crazed, and that Bedlam is the fittest place for him. he is convinced that he is no criminal, no bad man, that should be punished, but he takes him to be a lunatic, a distracted man, that should

be pitied, but at the same time should not be heeded, nor a word he says regarded; and thus he thinks he has found out an expedient to excuse himself both from condemning Paul as a prisoner and from believing him as a preacher; for, if he be not compos mentis - in his senses, he is not to be either condemned or credited. Now here observe,

1. What it was that Festus said of him (Act_26:24): He said with a loud voice, did not whisper it to those that sat next him; if so, it had been the more excusable, but (without consulting Agrippa, to whose judgment he had seemed to pay profound deference, Act_25:26), said aloud, that he might oblige Paul to break off his discourse, and might divert the auditors from attending to it “Paul, thou art beside thyself, thou talkest like a madman, like one with a heated brain, that knowest not what thou sayest;” yet he does not suppose that a guilty conscience had disturbed his reason, nor that his sufferings, and the rage of his enemies against him, had given any shock to it; but he puts the most candid construction that could be upon his delirium: Much learning hath made thee mad, thou hast cracked thy brains with studying. This he speaks, not so much in anger, as in scorn and contempt. He did not understand what Paul said; it was above his capacity, it was all a riddle to him, and therefore he imputes it all to a heated imagination. Si non vis intelligi, debes negligi - if thou art not willing to be understood, thou oughtest to be neglected. (1.) He owns Paul to be a scholar, and a man of learning, because he could so readily refer to what Moses and the prophets wrote, books that he was a stranger to; and even this is turned to his reproach. The apostles, who were fishermen, were despised because they had no learning; Paul, who was a university-man, and bred a Pharisee, is despised as having too much learning, more than did him good. Thus the enemies of Christ's ministers will always have something or other to upbraid them with. (2.) He reproaches him as a madman. The prophets of the Old Testament were thus stigmatized, to prejudice people against them by putting them into an ill-name: Wherefore came this mad fellow unto thee? said the captains of the prophet, 2Ki_9:11; Hos_9:7. John Baptist and Christ were represented as having a devil, as being crazed. It is probable that Paul now spoke with more life and earnestness than he did in the beginning of his discourse, and used more gestures that were expressive of his zeal, and therefore Festus put this invidious character upon him, which perhaps never a one in the company but himself thought of. It is not so harmless a suggestion as some make it to say concerning those that are zealous in religion above others that they are crazed.

JAMISO�,"Festus said with a loud voice — surprised and bewildered.

Paul, thou art beside thyself, much learning doth make thee mad — “is turning thy head.” The union of flowing Greek, deep acquaintance with the sacred writings of his nation, reference to a resurrection and other doctrines to a Roman utterly unintelligible, and, above all, lofty religious earnestness, so strange to the cultivated, cold-hearted skeptics of that day - may account for this sudden exclamation.

HAWKER 24=27, "And as he thus spake for himself, Festus said with a loud voice, Paul, thou art beside thyself; much learning doth make thee mad. (25) But he said, I am not mad, most noble Festus; but I speak forth the words of truth and soberness. (26) 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. (27) King Agrippa, believest thou the prophets? I know that thou believest.

It is well worth the Reader’s notice, that the interruption Festus made to Paul’s discourse, and the idea he had conceived that the Apostle was mad, is the very same conduct still pursued by all carnal men in their opposition to the Gospel, and the

preachers of free grace in Christ. To the Lord Jesus himself the same was said, Mar_3:21. Yea, some went further, Joh_10:21. And his Apostles fell under similar reproach, 2Co_5:13. But, alas! the insanity is all on the other side. And the Holy Ghost hath given the cause, 1Co_2:14-15.

Let the Reader notice also the boldness of Paul, when he said, that Agrippa could not be ignorant of what the whole Roman empire had sounded with; namely, the Person, death, and resurrection of the Lord Jesus! Agrippa himself had professed his belief in the Jews religion, as history records of him. And, consequently, he could not be ignorant what the Prophets had said of the Messiah. And, as the coming of Christ, his miracles, and ministry, his death on the cross, and the prodigies which attended that death, and his resurrection which followed, were not done in a corner, but as fully known and attested, as the light of the sun at noonday, in confirmation that He was the Messiah; Paul assumed it for a fact, that Agrippa must acknowledge their truth. And, under these impressions, he boldly put the question to the King, and as instantly answered it himself: Believest thou the Prophets? I know that thou believest.

CALVI�, "24.Festus said with a loud voice. This outcry which Festus doth make

doth show how much the truth of God prevaileth with the reprobate; to wit, though

it be never so plain and evident, yet is it trodden under foot by their pride. For

though those things which Paul had alleged out of the law and prophets had nothing

in them which was anything like to madness, but were grounded in good reason, yet

he doth attribute the same to madness, not because he seeth any absurdity, but

because he refuseth those things which he doth not understand. �othing was more

foolish or more unsavory than the superstitions of the Gentiles, so that their high

priests were for good causes ashamed to utter their mysteries, whose folly was more

than ridiculous. −

Festus doth grant that there was learning packed − (625) in Paul’s speech;

nevertheless, because the gospel is hidden from the unbelievers, whose minds Satan

hath blinded, ( 2 Corinthians 4:3) he thinketh that he is a brain-sick fellow which

handleth matters intricately. So that though he cannot mock and openly contemn

him, yet he is so far from being moved or inwardly touched, that he counteth him a

man which is frenzy [frenzied] and of mad curiosity. And this is the cause that he

cannot away to mark what he saith, lest he make him mad also; as many at this day

fly from the word of God, lest they drown themselves in a labyrinth. And they think

that we be mad because we move questions concerning hidden matters, and so

become troublesome both to ourselves and also to others. Wherefore, being

admonished by this example, let us beg of God that he will show us the light of his

doctrine, and that he will therewithal give us a taste thereof, lest through obscurity

and hardness it become unsavory, and at length proud loathsomeness break out into

blasphemy. −

“ Reconditam eruditionem,” recondite erudition.

COFFMA�, "As Walker declared: "Festus had advertised his ignorance at the

beginning of the hearing; but in this interruption, he headlined it."[33] There is no

light to the blind, no music to the deaf; and "This poor fool thought that because he

could not understand Paul's sermon, no one could."[34]

With a loud voice ... is "another detail, revealing the eyewitness of the scene

described."[35]

By this loud cry charging Paul with madness, Festus betrayed the total lack of

spiritual discernment which is always the mark of the carnal man. A typically

cynical subaltern of Rome, he decided to break up a meeting with which he had no

sympathy at all. It must have been a great shock to him that his royal guests were

getting the message, and that they were deeply and favorably impressed with it.

[33] W. R. Walker, op. cit., p. 91.

[34] Ibid.

[35] A. C. Hervey, op. cit., p. 267.

COKE, "Acts 26:24. Paul, thou art beside thyself;— Thou art distracted, much

study drives thee to madness. Perhaps Festus might know that St. Paul, in his

present confinement, spent a great deal of time in reading; and this was the most

discreet turn which could have been given to such a charge. Besides, it would appear

quite absurd to Festus to hear St. Paul talk of a resurrection from the dead

accomplished in Jesus as the first-fruits; or pretend that a person should come from

the Jews, whom he looked upon as a barbarous nation, who should enlighten not

only his own nation, but even the Gentiles too, and, among the rest, the polite and

learned Romans and Greeks. This, in conjunction with what St. Paul had said of the

manner in which it was revealed to him, would naturally lead such a half-thinker as

Festus appears to have been, to conclude roundly thathe was a visionary enthusiast.

Besides, religious topics to men of rank and fortune among the Heathens, were what

they ever avoided; and thus it happened, that when St. Paul pleaded his cause

before Festus, as well as before Felix, thoughhis discourse was altogether to the

purpose, yet because it turned upon religious subjects, it presently tired the judges,

and they would hear no more of it.

BE�SO�, "Acts 26:24. And as he thus spake for himself — And was making his

defence; Festus — Astonished, it seems, to hear him represent this despised gospel of

Jesus of �azareth as a matter of such high and universal concern, and designed to

be the means of illuminating both Jews and Gentiles, and thinking the vision he had

related, as introductory to that assertion, quite an incredible story; said, with a loud

voice — Which reached the whole auditory; Paul, thou art beside thyself — To talk

of men’s rising from the dead! and of a Jew’s enlightening, not only his own nation,

but the polite and learned Greeks and Romans! �ay, Festus, it is thou that art

beside thyself; that strikest quite wide of the mark. And no wonder: he saw that

nature did not act in Paul; but the grace that acted in him he did not see. And

therefore he took all this ardour, which animated the apostle, for a mere start of

learned phrensy. Much learning doth make thee mad — πολλα σε γραµµατα εις

µανιαν περιτρεπει, much study drives thee to madness. Perhaps he might know that

Paul, in his present confinement, spent a great deal of time in reading; and this was

the most decent turn that could be given to such a mad charge. Doubtless, Paul had

a great deal more to say in defence of the gospel which he preached, and for the

honour of it, and to recommend it to the good opinion of his noble audience. He had

just fallen upon a subject that was the life of the cause in which he was engaged, the

death and resurrection of Jesus: and here he was in his element, his soul was

animated, his mouth was opened toward them, and his heart enlarged: and it is a

thousand pities that he should have been interrupted, as he now was, and not

permitted to say all he designed.

ELLICOTT, "(24) Festus said with a loud voice.—The description may be noted as

one of the touches of vividness indicating that the writer relates what he had

actually heard. The Roman governor forgot the usual dignity of his office, and

burst, apparently, into a loud laugh of scorn.

Much learning doth make thee mad.—The Greek gives a neuter plural: Thy many

writings are turning thee to madness. The word was one which was used by the Jews

for the collected body of their sacred writings and traditions, as in the “letters” of

John 7:15 and the “holy Scriptures” of 2 Timothy 3:15. Festus had probably heard

the Law and the Prophets of Israel so described, and knew that St. Paul had with

him “books and parchments” (2 Timothy 4:13), which he was continually studying.

That one who had been crucified should rise from the dead and give light to the

Gentiles seemed to him the very hallucination of insanity. So have men at all times

thought of those who lived after a higher law than their own, whether their faith

rested, as in St. Paul’s case, on an outward objective fact, or, as in Wisdom of

Solomon 5:4, on a true faith in the Unseen

CO�STABLE, "Paul's knowledge of the Hebrew Scriptures impressed Festus,

added confirmation that Paul probably said more than Luke chose to record here.

The Greek words ta polla ... grammata, translated "great learning" (lit. the many

writings), indicate that it was Paul's knowledge of the Scriptures that impressed

Festus, not his general knowledge. However the governor did not understand the

significance of Paul's beliefs. To him they seemed incomprehensible. He concluded

that Paul was a zealous obscurantist and a bit crazy to risk his life defending such

foolish ideas. The Romans did not believe in the resurrection of the body, just the

immortality of the soul (cf. Acts 17:32; Acts 25:19). [�ote: Bock, Acts, p. 722.] So

belief in resurrection would have seemed like insanity to Festus.

"Festus' comment sounds like an interruption while Paul is still in full spate, but in

fact the speech has reached its conclusion." [�ote: Marshall, The Acts . . ., p. 398.]

"Down through the ages Festus's response has been echoed by men and women too

trapped by the natural to be open to the supernatural, too confined by the

'practical' to care about life everlasting." [�ote: Longenecker, "The Acts . . .," p.

554.]

Some of Jesus' accusers also thought that He was mad. People sometimes think that

we are mad when we explain the gospel to them and urge them to believe in the

Lord.

BURKITT, "Hitherto Festus had heard the apostle with great patience, but now he

interrupts him, and tells him, he talks like a man that was crazed.

Carnal minds pass very uncharitable censures upon spiritual persons and spiritual

things. Christ's kindred said, he was beside himself, Mark 3:21. Festus here judged

Paul to be mad, thinking that he had over-studied himself: by meddling with

matters too high for his capacity, and too deep for his understanding, he had

brought himself into a deep melancholy; Paul, thou art beside thyself, much

learning hath made thee mad.

But observe with what meekness and due terms of respect the apostle replied to this

reviling governor, I am not mad, most noble Festus. Titles of respect and honour,

given to persons in place and power, are agreeable to the mind of God, and

countenanced by Christianity.

Observe, 2. What an happy victory and conquest the apostle had over his own

passions; he waives the reflections Festus had made upon him; and had learned of

his master, who, when he was reviled, reviled not again. It is an happy attainment

for a man to be master of himself under a provocation, to be regulated by right

reason, and not hurried by blind passion.

BARCLAY 24-31, "It is not so much what is actually said in this passage which is

interesting as the atmosphere which the reader can feel behind it. Paul was a

prisoner. At that very moment he was wearing his fetters, as he himself makes clear.

And yet the impression given unmistakably is that he is the dominating personality

in the scene. Festus does not speak to him as a criminal. �o doubt he knew Paul's

record as a trained rabbi; no doubt he had seen Paul's room scattered with the

scrolls and the parchments which were the earliest Christian books. Agrippa,

listening to Paul, is more on trial than Paul is. And the end of the matter is that a

rather bewildered company cannot see any real reason why Paul should be tried in

Rome or anywhere else. Paul has in him a power which raises him head and

shoulders above all others in any company. The word used for the power of God in

Greek is dunamis (Greek #1411); it is the word from which dynamite comes. The

man who has the Risen Christ at his side need fear no one.

PETT, "This reaction of Festus was probably a reaction to the suggestion that Jesus

had been raised from the dead in order to proclaim light to both Jews and Gentiles.

Resurrection from the dead in the body was very much a Jewish idea. He could

probably have accepted as reasonable the idea that the soul should live on. What he

found difficult to stomach was a man coming back from the grave capable of

activity through His body. To the Greek the body was evil, a cage to be released

from. Thus the idea was madness. It just did not happen. He accepted that Paul was

a man knowledgeable in the Scriptures, but argued that that learning was making

him mad. The reaction is not so unusual. It has been known for modern Christians

to be accused of being ‘touched in the head’, in other words of not thinking as the

world thinks.

But the reaction also reveals how carefully Festus had been listening. It is only

someone deeply involved with what is being said who reacts like this. His heart had

been involved. Unfortunately there is no evidence that it ever went beyond this.

Felix had been terrified when he heard Paul. Festus was moved to cry out. �either

could say that they had not had their opportunity.

25 “I am not insane, most excellent Festus,” Paul

replied. “What I am saying is true and reasonable.

BAR�ES, "I am not mad - I am not deranged. There are few more happy turns than what Paul gives to this accusation of Festus. He might have appealed to the course of his argument; he might have dwelt on the importance of the subject, and continued to reason; but he makes an appeal at once to Agrippa, and brings him in for a witness that he was not deranged. This would be far more likely to make an impression on the mind of Festus than anything that Paul could say in self-defense. The same reply, “I am not mad,” can be made by all Christians to the charge of derangement which the world brings against them. They have come, like the prodigal son Luk_15:17, to their right mind; and by beginning to act as if there were a God and Saviour, as if they were to die, as if there were a boundless eternity before them, they are conducting according to the dictates of reason. And as Paul appealed to Agrippa, who was not a Christian, for the reasonableness and soberness of his own views and conduct, so may all Christians appeal to sinners themselves as witnesses that they are acting as immortal beings should act. All people know that if there is an eternity, it is right to prepare for it; if there is a God, it is proper to serve him; if a Saviour died for us, we should love him; if a hell, we should avoid it; if a heaven, we should seek it. And even when they charge us with folly and derangement, we may turn at once upon them, and appeal to their own consciences, and ask them if all our anxieties, and prayers, and efforts, and self-denials are not right? One of the best ways of convicting sinners is to appeal to them just as Paul did to Agrippa. When so appealed to, they will usually acknowledge the force of the appeal, and will admit that the solicitude of Christians for their salvation is according to the dictates of reason.

Most noble Festus - This was the usual title of the Roman governor. Compare Act_24:3.

Of truth - In accordance with the predictions of Moses and the prophets, and the facts which have occurred in the death and resurrection of the Messiah. In proof of this he appeals to Agrippa, Act_26:26-27. Truth here stands opposed to delusion, imposture, and fraud.

And soberness - Soberness σωφροσύνη sōphrosunē, wisdom) stands opposed here to

madness or derangement, and denotes “sanity of mind.” The words which I speak are those of a sane man, conscious of what he is saying, and impressed with its truth. They were the words, also, of a man who, under the charge of derangement, evinced the most perfect self-possession and command of his feelings, and who uttered sentiments deep, impressive, and worthy the attention of all mankind.

CLARKE, "I am not mad, most noble Festus - This most sensible, appropriate, and modest answer, was the fullest proof he could give of his sound sense and discretion.

The title, Κρατι̣ε, most noble, or most excellent, which he gives to Festus, shows at once

that he was far above indulging any sentiment of anger or displeasure at Festus, though he had called him a madman; and it shows farther that, with the strictest conscientiousness, even an apostle may give titles of respect to men in power, which taken literally, imply much more than the persons deserve to whom they are applied.

Κρατι̣ος, which implies most excellent, was merely a title which belonged to the office of

Festus. St. Paul hereby acknowledges him as the governor; while, perhaps, moral excellence of any kind could with no propriety be attributed to him.

Speak forth the words of truth and soberness - Αληθειας(και(σωφροσυνης, Words of truth and of mental soundness. The very terms used by the apostle would at

once convince Festus that he was mistaken. The σωφροσυνη of the apostle was elegantly

opposed to the µανια of the governor: the one signifying mental derangement, the other

mental sanity. Never was an answer, on the spur of the moment, more happily conceived.

GILL, "But he said, I am not mad, most noble Festus,.... That is, Paul said, as the Alexandrian copy, and some others, and the Vulgate Latin, Syriac, and Ethiopic versions read: he replied to Festus, to whom he gives his title of honour, not out of fear, nor flattery, but according to custom; and though he used him in such a reproachful manner, as if he was not himself, which he denies; nor did what he had said show anything of that kind, but the reverse, to which he appeals;

but speak forth the words of truth and soberness; which are true in themselves, being perfectly agreeable to the Scriptures of truth; and are what Christ, who is truth itself, had spoken, and of which he is the subject; and which the spirit of truth leads into, and owns and blesses: the Gospel in general, and all the doctrines of it, are words of truth; they are true, in opposition to that which is false, there is nothing of falsehood in them, no lie is of the truth; and to that which is fictitious, as the counterfeit Gospel of false teachers, which looks like the Gospel, and has the appearance of truth, but in reality is not; and to that which is but shadow, the Gospel, and the truths of it, are solid and substantial ones; hence the law and truth are opposed to each other, Joh_1:17 and there are particular doctrines of the Gospel, and such as the apostle had been speaking of, or referred unto, which are called truth, words of truth, and faithful sayings; as that Jesus Christ is the Son of God; that he is God manifest in the flesh, or is God and man in one person; that he came into the world to save the chief of sinners; that he suffered, died, and rose again from the dead; that justification is by his righteousness; and that as he is the first that rose from the dead, others will rise also; or that there will be a

resurrection of the dead by him; see 1Jo_2:21 1Ti_1:15. And these are "words of soberness" also; they are words of the highest wisdom, which contain the wisdom of God in a mystery, even hidden wisdom, the deep things of God, and such as could never have been found out by the wisdom of men; they are the means of bringing a man to himself, to his right mind, who before was not himself; of causing a man to think soberly of himself, and not more highly than he ought to think, even to think of himself, that he is the chief of sinners, and the least of saints; and of speaking soberly, wisely, and prudently; and of living soberly, righteously, and godly: they are doctrines, as delivered by the faithful ministers of them, which come from a sound and sober mind, and have a tendency to make wise and sober; and therefore should be spoken "forth", openly and boldly, freely and faithfully, constantly and continually, as they were by the apostle, whatever reproaches, calumnies, and reflections may be cast upon them for so doing, even though they may be called fools and madmen.

HE�RY, "2. How Paul cleared himself from this invidious imputation, which whether he had ever lain under before is not certain; it should seem, it had been said of him by the false apostles, for he ways (2Co_5:13), If we be beside ourselves, as they say we are, it is to God; but he was never charged with this before the Roman governor, and therefore he must say something to this. (1.) He denies the charge, with due respect indeed to the governor, but with justice to himself, protesting that there was neither ground nor colour for it (Act_26:25): “I am not mad, most noble Festus, nor ever was, nor any thing like it; the use of my reason, thanks be to God, has been all my days continued to me, and at this time I do not ramble, but speak the words of truth and soberness, and know what I say.” Observe, Though Festus gave Paul this base and contemptuous usage, not becoming a gentlemen, much less a judge, yet Paul is so far from resenting it, and being provoked by it, that he gives him all possible respect, compliments him with his title of honour, most noble Festus, to teach us not to render railing for railing, nor one invidious character for another, but to speak civilly to those who speak slightly of us. It becomes us, upon all occasions, to speak the words of truth and soberness, and then we may despise the unjust censures of men. (2.) He appeals to Agrippa concerning what he spoke (Act_26:26): For the king knows of these things,concerning Christ, and his death and resurrection, and the prophecies of the Old Testament, which had their accomplishment therein. He therefore spoke freely before him, who knew these were no fancies, but matters of fact, knew something of them, and therefore would be willing to know more: For I am persuaded that none of these things are hidden from him; no, not that which he had related concerning his own conversion, and the commission he had received to preach the gospel. Agrippa could not but have heard of it, having been so long conversant among the Jews. This thing was not done in a corner; all the country rang of it; and any of the Jews present might have witnessed for him that they had heard it many a time from others, and therefore it was unreasonable to censure him as a distracted man for relating it, much more for speaking of the death and resurrection of Christ, which was so universally spoken of. Peter tells Cornelius and his friends (Act_10:37), That word you know which was published throughout all Judea concerning Christ; and therefore Agrippa could not be ignorant of it, and it was a shame for Festus that he was so.

JAMISO�,"I am not mad, most noble Festus, but, etc. — Can anything surpass this reply, for readiness, self-possession, calm dignity? Every word of it refuted the rude charge, though Festus, probably, did not intend to hurt the prisoner’s feelings.

CALVI�, "25.I am not mad. Paul is not angry, neither doth he sharply reprehend

Festus for his blasphemous speech; yea, he speaketh unto him with great

submission. − (626) For it was no place for reprehension, and it became him to

pardon the ignorance of the man, seeing he did not set himself face to face against

God. Also, he had respect unto his person [office]. For though he were unworthy of

honor, yet was he in authority. And yet for all that he doth not therefore give place

to his blasphemy, but he defendeth the glory of the word of God. Whereby we do

also see, that not caring for himself, he did only take thought for his doctrine. For he

doth not vaunt of his wit; − (627) he doth not labor in defense of his wisdom; but he

is content with this defense alone, that he teacheth nothing but that which is true

and sober. −

Furthermore, [the] truth is set against − (628) all manner [of] fallacies and fraud:

sobriety against all manner [of] frivolous speculations and thorny subtilties, which

are only seeds of contention. Paul doth, indeed, refute Festus’ error; yet we may

gather by this, which is the best manner of teaching, to wit, that which is not only

clean from all fallacies and deceit, but also doth not make the minds of men drunk

with vain questions, and doth not nourish foolish curiosity, nor an intemperate

desire to know more than is meet, but is moderate and good for sound edification. −

“ Honorifice eum corrpellat,” addresses him in terms of honour.

“ Acumen,” acuteness.

“ Opponitur,” is opposed to.

COFFMA�, "I am not mad ... Paul was the sanest man in the hall where he spoke,

with the exception of Luke; and his quiet, firm denial bore the stamp of truth.

Wesley exclaimed:

How inexpressibly beautiful is this reply! how strong! yet how decent and

respectful. Madmen do not call men by their names and titles of honor. Thus, Paul

refuted the charge.[36]

E�D�OTE:

[36] John Wesley, op. cit.

COKE, "Acts 26:25. But he said, I am not mad, &c.— This answer, in this

connection, appears inexpressiblybeautiful; when great and good men, who meet

with rude and insolent treatment in the defence of the gospel, (which is often the

case,) behave with such moderation, it proves a great accession of strength to the

Christian cause. The word σωφροσυνη, soberness, is with the strictest exactness

opposed to µανια, madness.

BE�SO�, "Acts 26:25-29. But he said — Calmly, and with a perfect command of

himself, not in the least provoked by such an invidious imputation; I am not mad,

most noble Festus — A title properly belonging to a Roman propretor. How

inexpressibly beautiful is this reply! How strong! yet, how decent and respectful!

Madmen seldom call men by their names and titles of honour. Thus, also, Paul

refutes the charge. But utter the words of truth — Confirmed in the next verse; and

soberness — The very reverse of madness. And both these remain, even when the

men of God act with the utmost vehemence. For the king knoweth of these things —

Is not an entire stranger to them. Paul, having refuted Festus, pursues his purpose,

returning naturally, and as it were step by step, from him to Agrippa. Before whom

also I speak freely — Imboldened by his permission, and assured of his candour.

For I am persuaded that none of these things — Of which I have been speaking; are

entirely hidden from him — �o, not what I have related concerning my conversion

to Christianity. Agrippa could not but have heard of it, having been so long

conversant among the Jews. For this thing was not done in a corner — He seems to

refer not merely to one particular fact, such as his conversion and commission to

preach the gospel, but to include the other great facts of Christianity; and

particularly the death and resurrection of Christ, and the miraculous powers

conferred on his disciples, which were all matters open and notorious, of the truth of

which thousands had opportunity of being certainly and thoroughly informed. King

Agrippa, believest thou the prophets? — He that believes these, believes Paul, yea,

and Christ. The apostle now comes close to his heart. What did Agrippa feel when

he heard this? I know that thou believest — Them to be written by divine

inspiration, and art aware of the weight of those arguments which are derived from

the authority of their testimony. Paul, it seems, knew Agrippa to be of the sect of the

Pharisees: for his father, being a zealous Jew, had educated him in the Jewish

religion, according to the strictest form. Here Paul lays so fast hold on the king, that

he can scarcely make any resistance. Then Agrippa said unto Paul, Almost thou

persuadest me to be a Christian — Paul’s doctrine, concerning Jesus of �azareth,

appeared to Agrippa so conformable to the things written concerning the Messiah,

by Moses and the prophets; and his testimony concerning the appearing of Jesus to

him by the way, was rendered so probable by the total alteration of his sentiments

and conduct, that Agrippa declared he was almost persuaded of the truth of the

things which Paul affirmed concerning Jesus, and therefore to become a Christian.

The meaning of his words is not, Thou persuadest me to be almost a Christian, or, to

become an almost Christian; but, as it is here expressed, Thou almost persuadest me

to be a Christian, a true Christian, that is, really to embrace the religion of Christ.

See here, Festus, altogether a heathen; Paul, altogether a Christian; Agrippa,

halting between both. Poor Agrippa! But almost persuaded! So near the mark, and

yet to fall short! Another step, and thou art within the veil. Reader, stop not with

Agrippa; but go on with Paul. And Paul — Powerfully struck with so remarkable an

acknowledgment, said — With great fervency of spirit, and yet with perfect

decency; I would to God that not only thou, &c. — Agrippa had spoken of being a

Christian, as a thing wholly in his power. Paul gently corrects his mistake;

intimating that to be a Christian is the gift and the work of God; but also all that

hear me this day — It was modesty in Paul not to apply directly to them all; yet he

looks upon them and observes them; were both almost and altogether such as I am

— Christians indeed; full of righteousness, peace, and joy in the Holy Ghost. He

speaks from a full sense of his own happiness, and an overflowing love to all. Except

these bonds — For my afflictions I am willing to bear myself, till Providence shall

release me from them, without desiring that any others should share with me in

them. He wishes that they might all be happy Christians as he was, but not

persecuted Christians; that they might taste as much as he did of the blessings that

attended Christianity, but not so much of its crosses; that they might be in bonds to

Christ, but not in bonds for Christ. �othing surely could be said more tenderly, nor

with better decorum.

ELLICOTT, "(25) I am not mad, most noble Festus.—There is something

characteristic in the union of a calm protest with the courtesy which gives to rulers

the honour which is their due. Comp. the use of the same word by Tertullus (Acts

24:3). The painful experience of Acts 23:3 had, we may well believe, taught the

Apostle to control his natural impulses, and to keep watch over his lips, so that no

unguarded utterance might escape from them.

The words of truth and soberness.—The latter word was one of the favourite terms

of Greek ethical writers, as having a higher meaning than the “temperance” of Acts

24:25, to express the perfect harmony of impulses and reason (Aristot. Eth. �icom.

iii. 10). Here it is contrasted with the “madness” of which Festus had spoken,

looking, as he did, on the Apostle as an enthusiastic dreamer. There was doubtless a

deep-lying enthusiasm in his character, but it was an enthusiasm which had its root

not in madness, but in truth.

CO�STABLE, "Paul asserted that what Festus called madness was true and

reasonable. What had not been done in a corner (Acts 26:26) was the fulfillment of

prophecy by the life, death, and resurrection of Jesus, and the preaching of the

gospel. Jesus' ministry was well known in Palestine. "Done in a corner" was another

Greek idiom of the day. [�ote: Ibid.] If Agrippa believed the prophets, Paul believed

he could not help concluding that Jesus fulfilled what they predicted. Paul was

backing the king into a corner with what had not been done in a corner. All of this

was beyond Festus, but Agrippa knew the issues, and Paul was aiming his

presentation of the gospel at him primarily. The accused had now become the

accuser.

26 The king is familiar with these things, and I

can speak freely to him. I am convinced that none

of this has escaped his notice, because it was not

done in a corner.

BAR�ES, "For the king - King Agrippa.

Knoweth - He had been many years in that region, and the fame of Jesus and of Paul’s conversion were probably well known to him.

These things - The things pertaining to the early persecutions of Christians; the spread of the gospel; and the remarkable conversion of Paul. Though Agrippa might not have been fully informed respecting these things, yet he had an acquaintance with Moses and the prophets; he knew the Jewish expectation respecting the Messiah; and he could not be ignorant respecting the remarkable public events in the life of Jesus of Nazareth, and of his having been put to death by order of Pontius Pilate on the cross.

I speak freely - I speak openly - boldly. I use no disguise; and I speak the more confidently before him, because, from his situation, he must be acquainted with the truth of what I say. Truth is always bold and free, and it is an evidence of honesty when a man is willing to declare everything without reserve before those who are qualified to detect him if he is an impostor. Such evidence of truth and honesty was given by Paul.

For I am persuaded - I am convinced; I doubt not that he is well acquainted with these things.

Are hidden from him - That he is unacquainted with them.

For this thing - The thing to which Paul had mainly referred in this defense, his own conversion to the Christian religion.

Was not done in a corner - Did not occur secretly and obscurely, but was public, and was of such a character as to attract attention. The conversion of a leading persecutor, such as Paul had been, and in the manner in which that conversion had taken place, could not but attract attention and remark; and although the Jews would endeavor as much as possible to conceal it, yet Paul might presume that it could not be entirely unknown to Agrippa.

CLARKE, "Before whom also I speak freely - This is a farther judicious apology for himself and his discourse. As if he had said: Conscious that the king understands all these subjects well, being fully versed in the law and the prophets, I have used the utmost freedom of speech, and have mentioned the tenets of my religion in their own appropriate terms.

This thing was not done in a corner - The preaching, miracles, passion, death, and resurrection of Jesus Christ, were most public and notorious; and of them Agrippa could not be ignorant; and indeed it appears, from his own answer, that he was not, but was now more fully persuaded of the truth than ever, and almost led to embrace Christianity.

GILL, "For the king knoweth of these things,.... Something of them, of the sufferings and resurrection of the Messiah, and of his showing light to Jews and Gentiles, as they are spoken of by Moses and the prophets, whose writings Agrippa was conversant with, and of these things as fulfilled in Jesus of Nazareth; at least he had heard the report of them, how that they were said to be accomplished in him.

Before whom also I speak freely; because of the knowledge he had of these things:

for I am persuaded that none of these things are hidden from him; as that Moses and the prophets have foretold then, and that they have had their fulfilment in Jesus;

for this thing was not done in a corner: the ministry of Jesus was, public, his miracles were done openly, his suffering the death of the cross under Pontius Pilate was generally known, and his resurrection from the dead was a well attested fact, and the ministration of his Gospel to Jews and Gentiles was notorious. The Arabic and Ethiopic versions refer this to Paul's words and actions, that what he had said and done were not private but public, and of which Agrippa had had, by one means or another, a full account; but the other sense is best.

HE�RY, "(2.) He appeals to Agrippa concerning what he spoke (Act_26:26): For the king knows of these things, concerning Christ, and his death and resurrection, and the prophecies of the Old Testament, which had their accomplishment therein. He therefore spoke freely before him, who knew these were no fancies, but matters of fact, knew something of them, and therefore would be willing to know more: For I am persuaded that none of these things are hidden from him; no, not that which he had related concerning his own conversion, and the commission he had received to preach the gospel. Agrippa could not but have heard of it, having been so long conversant among the Jews. This thing was not done in a corner; all the country rang of it; and any of the Jews present might have witnessed for him that they had heard it many a time from others, and therefore it was unreasonable to censure him as a distracted man for relating it, much more for speaking of the death and resurrection of Christ, which was so universally spoken of. Peter tells Cornelius and his friends (Act_10:37), That word you know which was published throughout all Judea concerning Christ; and therefore Agrippa could not be ignorant of it, and it was a shame for Festus that he was so.

CALVI�, "26.For the king hnoweth of these things. He turneth himself unto

Agrippa, in whom there was more hope. And, first, he saith that he knew the history

of the things; but he calleth him straightway back to the law and the prophets. For it

was to small end for him to know the thing which was done, unless he did know that

those things which had been spoken before of Christ were fulfilled in the person of

Jesus which was crucified. And whereas Paul doth not doubt of Agrippa’s faith, he

doth it not so much to praise him, as that he may put the Scripture out of all

question, lest he be enforced to stand upon the very principles. Therefore, his

meaning is, that the Scripture is of sufficient credit of itself, so that it is not lawful

for a man that is a Jew to diminish any jot of the authority thereof. And yet Paul

doth not flatter him; for though he did not reverence the Scripture as became a

godly man, yet he had this rudiment from his childhood, that he was persuaded that

nothing is contained therein besides the oracles of God. As the common sort of men,

though they do not greatly care for the word of God, yet they acknowledge and

confess generally and confusedly that it is the word of God, so that they are letted

with some reverence either to reject or to despise the same. −

COFFMA�, "This was not done in a corner ... That earthquake which accompanied

the Son of God in his visitation of our planet is still sending shock waves around the

earth. The fact of his birth split human history into B.C. and A.D.; his crucifixion

bruised the head of Satan himself; his resurrection brought life and immortality to

light through the gospel; his teachings monitor the deeds and thoughts of all men;

and his word shall judge the living and the dead at the Last Day. Done in a corner?

Yes, in a little corner of the universe known as the Planet Earth; but that earth can

never forget him, or get rid of him. As some of the Sadducees and Pharisees were

able to see while he was among them: "The world is gone after him" (John 12:19).

ELLICOTT, "(26) I am persuaded that none of these things are hidden from him.—

The appeal to Agrippa’s knowledge is two-fold. He knew that Moses and the

prophets had spoken of the great Prophet and Deliverer whom the Jews knew as the

Christ. He knew also that for more than a quarter of a century there had been

communities of Jews in Judæa and Galilee and Samaria (see �ote on Acts 9:31)

resting on the belief that the Christ had come, and that He had suffered and risen

from the dead. The congregations of those whom the Jews knew as �azarenes were

as far as possible from being an obscure sect lurking in holes and corners.

27 King Agrippa, do you believe the prophets? I

know you do.”

BAR�ES, "King Agrippa - This bold personal address is an instance of Paul’s happy manner of appeal. He does it to bring in the testimony of Agrippa to meet the charge of Festus that he was deranged.

Believest thou the prophets? - The prophecies respecting the character, the sufferings, and the death of the Messiah.

I know that thou believest - Agrippa was a Jew; and, as such, he of course believed the prophets. Perhaps, too, from what Paul knew of his personal character, he might confidently affirm that he professed to be a believer. Instead, therefore, of waiting for his answer, Paul anticipated it, and said that he knew that Agrippa professed to believe all these prophecies respecting the Messiah. His design is evident. It is:

(1) To meet the charge of derangement, and to bring in the testimony of Agrippa, who well understood the subject, to the importance and the truth of what he was saying.

(2) To press on the conscience of his royal hearer the evidence of the Christian religion, and to secure, if possible, his conversion. “Since thou believest the prophecies, and since I have shown that they are fulfilled in Jesus of Nazareth; that he corresponds in person, character, and work, with the prophets, it follows that his religion is true.” Paul lost no opportunity in pressing the truth on every class of people. He had such a conviction of the truth of Christianity that he was deterred by no rank, station, or office; by no fear of the rich, the great, and the learned; but everywhere urged the evidence of

that religion as indisputable. In this lay the secret of no small part of his success. A man who really believes the truth will be ready to defend it. A man who truly loves religion will not be ashamed of it anywhere.

CLARKE, "Believest thou the prophets? - Having made his elegant compliment and vindication to Festus, he turns to Agrippa; and, with this strong appeal to his religious feeling, says, Believest thou the prophets? and immediately anticipates his reply, and, with great address, speaks for him, I know that thou believest. The inference from this belief necessarily was: “As thou believest the prophets, and I have proved that the prophets have spoken about Christ, as suffering and, triumphing over death, and that all they say of the Messiah has been fulfilled in Jesus of Nazareth, then thou must acknowledge that my doctrine is true.”

GILL, "King Agrippa, believest thou the prophets?.... What they have said concerning the person, office, sufferings, death, and resurrection of Christ, and that what they have said is fulfilled in Jesus of Nazareth?

I know that thou believest; that what the prophets said were true, and are accomplished.

HE�RY, "II. Agrippa is so far from thinking him a madman that he thinks he never heard a man argue more strongly, nor talk more to the purpose.

1. Paul applies himself closely to Agrippa's conscience. Some think Festus was displeased at Paul because he kept his eye upon Agrippa, and directed his discourse to him all along, and that therefore he gave him that interruption, Act_26:24. But, if that was the thing that affronted him, Paul regards it not: he will speak to those who understand him, and whom he is likely to fasten something upon, and therefore still addresses Agrippa; and, because he had mentioned Moses and the prophets as confirming the gospel he preached, he refers Agrippa to them (Act_26:27): “King Agrippa, believest thou the prophets? Dost thou receive the scriptures of the Old Testament as a divine revelation, and admit them as foretelling good things to come?” He does not stay for an answer, but, in compliment to Agrippa, takes it for granted: I know that thou believest; for every one knew that Agrippa professed the Jews' religion, as his fathers had done, and therefore both knew the writings of the prophets and gave credit to them. Note, It is good dealing with those who have acquaintance with the scriptures and believe them; for such one has some hold of.

JAMISO�,"believest thou the prophets? I know that thou believest — The courage and confidence here shown proceeded from a vivid persuasion of Agrippa’s knowledge of the facts and faith in the predictions which they verified; and the king’s reply is the highest testimony to the correctness of these presumptions and the immense power of such bold yet courteous appeals to conscience.

ELLICOTT, "(27) Believest thou the prophets?—The appeal to Agrippa’s

knowledge was followed by the assumption of his accepting the ground on which St.

Paul invited discussion. He might, of course, dispute St. Paul’s interpretation of

prophecy, but he could not, as a Jew, in the presence of other Jews, speak of the

Law and the Prophets as Festus had spoken of St. Paul’s “learning,” and so the way

might have been opened to that argument from prophecy which, when the Apostle

was reasoning with his own countrymen, was (as in Acts 13:16-41; Acts 18:2-3) his

favourite method of producing conviction.

BURKIT, "The apostle, knowing that Agrippa was educated among the Jews, tells

him that he could not but hear of the life, doctrine, miracles, death, and

resurrection, of Christ; all which were done openly, and not in corners: and he

could not but believe the prophets, and what they had foretold concerning the

Messias; and if the power of worldly interest did not overcome him, his life and

practice would be answerable to his faith and belief.

Thence learn, That a right belief of the holy scriptures is of great efficacy and force

to conform a person's life to the practice of real and universal holiness.

28 Then Agrippa said to Paul, “Do you think that

in such a short time you can persuade me to be a

Christian?”

BAR�ES, "Then Agrippa said unto Paul - He could not deny that he believed the prophecies in the Old Testament. He could not deny that the argument was a strong one that they had been fulfilled in Jesus of Nazareth. He could not deny that the evidence of the miraculous interposition of God in the conversion of Paul was overwhelming; and instead, therefore, of charging him, as Festus had done, with derangement, he candidly and honestly avows the impression which the proof had made on his mind.

Almost - Except a very little - �ν(KλίγL en(oligō. Thou hast nearly convinced me that

Christianity is true, and persuaded me to embrace it. The arguments of Paul had been so rational; the appeal which he had made to his belief of the prophets had been so irresistible, that he had been nearly convinced of the truth of Christianity. We are to remember:

(1) That Agrippa was a Jew, and that he would look on this whole subject in a different manner from the Roman Festus.

(2) That he does not appear to have partaken of the violent passions and prejudices of the Jews who had accused Paul.

(3) Pits character, as given by Josephus, is that of a mild, candid, and ingenuous man. He had no particular hostility to Christians; he knew that they were not justly charged

with sedition and crime; and he saw the conclusion to which a belief of the prophets inevitably tended. Yet, as in thousands of other cases, he was not quite persuaded to be a Christian. What was included in the “almost”; what prevented his being quite persuaded, we know not. It may have been that the evidence was not so clear to his mind as he would profess to desire; or that he was not willing to give up his sins; or that he was too proud to rank himself with the followers of Jesus of Nazareth; or that, like Felix, he was willing to defer it to a more convenient season. There is every reason to believe that he was never quite persuaded to embrace the Lord Jesus, and that he was never nearer the kingdom of heaven than at this moment. It was the crisis, the turning-point in Agrippa’s life, and in his eternal destiny; and, like thousands of others, he neglected or refused to allow the full conviction of the truth on his mind, and died in his sins.

Thou persuadest me - Thou dost convince me of the truth of the Christian religion, and persuadest me to embrace it.

To be a Christian - On the name Christian, see the notes on Act_11:26. On this deeply interesting case we may observe:

(1) That there are many in the same situation as Agrippa- many who are almost, but not altogether, persuaded to be Christians. They are found among:

(a) Those who have been religiously educated;

(b) Those who are convinced by argument of the truth of Christianity;

(c) Those whose consciences are awakened, and who feel their guilt, and the necessity of some better portion than this world can furnish.

(2) Such persons are deterred from being altogether Christians by the following, among other causes:

(a) By the love of sin - the love of sin in general, or some particular sin which they are not willing to abandon;

(b) By the fear of shame, persecution, or contempt, if they become Christians;

(c) By the temptations of the world - its cares, vanities, and allurements- which are often presented most strongly in just this state of mind;

(d) By the love of office, the pride of rank and power, as in the case of Agrippa;

(e) By a disposition, like Felix, to delay to a more favorable time the work of religion, until life has wasted away, and death approaches, and it is too late, and the unhappy man dies almost a Christian.

(3) This state of mind is one of special interest and special danger. It is not one of safety, and it is not one that implies any certainty that the “almost Christian” will ever be saved. There is no reason to believe that Agrippa ever became fully persuaded to become a Christian. To be almost persuaded to do a thing which we ought to do, and yet not to do it, is the very position of guilt and danger. And it is no wonder that many are brought to this point - the turning-point, the crisis of life - and then lose their anxiety, and die in their sins. May the God of grace keep us from resting in being almost persuaded to be Christians! May every one who shall read this account of Agrippa be admonished by his convictions, and be alarmed by the fact that he then paused, and that his convictions there ended! And may every one resolve by the help of God to forsake every thing that prevents his becoming an entire believer, and without delay embrace the Son of God as his Saviour!

CLARKE, "Almost thou persuadest me to be a Christian - Εν(ολιγL(µε(πειθεις(

Χρι̣ιανον(γενεσθαι. This declaration was almost the necessary consequence of the

apostle’s reasoning, and Agrippa’s faith. If he believed the prophets, see Act_26:22, Act_26:23, and believed that Paul’s application of their words to Christ Jesus was correct, he must acknowledge the truth of the Christian religion; but he might choose whether he would embrace and confess this truth, or not. However, the sudden appeal to his religious faith extorts from him the declaration, Thou hast nearly persuaded me to embrace Christianity. How it could have entered into the mind of any man, who carefully considered the circumstances of the case, to suppose that these words of Agrippa are spoken ironically, is to me unaccountable. Every circumstance in the case proves them to have been the genuine effusion of a heart persuaded of the truth; and only prevented from fully acknowledging it by secular considerations.

GILL, "Then Agrippa said unto Paul,.... Either seriously or ironically; rather the former, arising from the convictions of his mind, which he could not stifle nor conceal:

almost thou persuadest me to be a Christian; to profess faith in Jesus as the Messiah, to embrace his doctrine, and submit to his ordinances, which is to be a Christian, at least externally: and when he says "almost", or "in a little", his meaning is, that within a little, or very near, he was of being persuaded to embrace Christianity; or in a little matter, and in some respects; or rather in a few words, and in a small space of time, Paul had strangely wrought upon him to incline to the Christian religion; though the first sense, that he was almost, or within a little of being a Christian, seems to be the best, as appears by the apostle's reply to it: what it is to be a real Christian; see Gill on Act_11:26. An almost Christian is one that has much light and knowledge, but no grace; he may know something of himself and of sin, of its being a violation of the law of God, and of the bad consequences of it, but has not true repentance for it; he may know much of Christ in a speculative way, concerning his person and offices, as the devils themselves do, and of the good things which come by him, as peace, pardon, righteousness, and salvation; but has no application of these things to himself; he may have a large notional knowledge of the doctrines of the Gospel, but has no experience of the power, sweetness, and comfort of them in his own soul; all his knowledge is unsanctified, and without practice: he is one that has a taste of divine things, but has not the truth of them; he may taste of the heavenly gift, of the good word of God, and of the powers of the world to come; yet it is but a taste, a superficial one, which he has; he does not savour and relish these things, nor is he nourished by them: he has a great deal of faith in the historical way, and sometimes a bold confidence and assurance of everlasting happiness; but has not faith of the right kind, which is spiritual and special, which is the faith of God's elect, the gift of God, and the operation of his Spirit; by which the soul beholds the glory, fulness, and suitableness of Christ, under a sense of need, and goes forth to him, renouncing everything of self, and lays hold upon him, and trusts in him for salvation; and which works by love to Christ and his people, and has with it the fruits of righteousness: he may express a great deal of flashy affectation to the word, and the ministers of it, for a while, but has nothing solid and substantial in him; he may partake of the Holy Ghost, of his gifts largely, but not of special and internal grace; and indeed he can only be an almost Christian, that becomes one merely through the persuasion of men: it is one part of the Gospel ministry to persuade men, but this of itself is ineffectual; a real Christian is made so by the power of divine grace. Agrippa was only persuaded, and but almost persuaded by the apostle to be a Christian, but not by the Lord, nor altogether, who persuades Japheth to dwell in the tents of Shem.

HE�RY, "2. Agrippa owns there was a great deal of reason in what Paul said (Act_26:28): Almost thou persuadest me to be a Christian. Some understand this as spoken ironically, and read it thus, Wouldst thou in so little a time persuade me to be a Christian? But, taking it so, it is an acknowledgement that Paul spoke very much to the purpose, and that, whatever others thought of it, to his mind there came a convincing power along with what he said: “Paul, thou art too hasty, thou canst not think to make a convert of me all of a sudden.” Others take it as spoken seriously, and as a confession that he was in a manner, or within a little, convinced that Christ was the Messiah; for he could not but own, and had many a time thought so within himself, that the prophecies of the Old Testament had had their accomplishment in him; and now that it is urged thus solemnly upon him he is ready to yield to the conviction, he begins to sound a parley, and to think of rendering. He is as near being persuaded to believe in Christ as Felix, when he trembled, was to leave his sins: he sees a great deal of reason for Christianity; the proofs of it, he owns, are strong, and such as he cannot answer; the objections against it trifling, and such as he cannot for shame insist upon; so that if it were not for his obligations to the ceremonial law, and his respect to the religion of his fathers and of his country, or his regard to his dignity as a king and to his secular interests, he would turn Christian immediately. Note, Many are almost persuaded to be religious who are not quite persuaded; they are under strong convictions of their duty, and of the excellency of the ways of God, but yet are overruled by some external inducements, and do not pursue their convictions.

JAMISO�,"Almost — or, “in a little time.”

thou persuadest me to be a Christian — Most modern interpreters think the ordinary translation inadmissible, and take the meaning to be, “Thou thinkest to make me with little persuasion (or small trouble) a Christian” - but I am not to be so easily turned. But the apostle’s reply can scarcely suit any but the sense given in our authorized version, which is that adopted by Chrysostom and some of the best scholars since. The objection on which so much stress is laid, that the word “Christian” was at that time only a term of contempt, has no force except on the other side; for taking it in that view, the sense is, “Thou wilt soon have me one of that despised sect.”

HAWKER 28-29, "Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian. (29) And Paul said, I would to God, that not only thou, but also all that hear me this day, were both almost, and altogether such as I am, except these bonds.

Agrippa’s answer leads to a very solemn train of thoughts. How many of the almost Christians, but never in reality so, are now in the world, have been in all ages of the Church, and will be found in the last day? Doth the Reader know of such? Are their characters clearly definable? Yes! They cannot be mistaken. And, although they have different shades under the same title, yet, the whole may be, and are indeed, classed under the one general name of unregenerate professors. These are the almost, but never-to-be Christians. They were born under the meridian of Christianity, but never newborn in Christ, Joh_3:3.

Without running over a large field of observation by way of drawing the line, according to scriptural decision, between the almost and the real Christian; it will be sufficient to remark, that the almost Christian may have great light and understanding in head, when there is no grace in the heart. Such an one may profess great delight in hearing sermons, seem much affected under the word, apparently alive to the promotion of all charities,

and the promotion of the Lord’s glory in the earth, and yet not a single act of true saving grace all the while hath passed upon his heart. Yea, he may go further. Some views of his own sinful state by nature he may have; some apprehensions of the Person and glory of Christ, in an historical knowledge of him, by reading or hearing sermons; some sorrow for sin, with an apprehension of the consequences of unrepented sin, and the conviction that none but Christ can save from the wrath to come: these, and similar lessons may be learnt in nature’s school, where the word of God is read, or heard, or preached; but without a better teaching, and the regenerating work of God the Holy Ghost upon the soul, all, and much more, will leave the persons so taught, among the almost Christians, and never make them real followers of Christ in the regeneration. The Holy Ghost by Paul, hath drawn the portrait of those men with a strong pencil, in his holy word, when he describes them as once enlightened with head knowledge; tasting, but not enjoying, the heavenly gift of his holy word; made partakers of the Holy Ghost in his outward ministry and ordinances; tasting, so as to distinguish the good word of God from the word of man; but not as new-born babes desiring the sincere milk of the word, that they might grow thereby, and tasting the powers of the world to come, in miracles wrought in Christ’s name, and to confirm his word, which in the early days they saw, yea, many of them, (as Judas,) wrought; but in all these, there is not a single word to shew, that God the Holy Ghost had regenerated their persons; and, consequently, there is not a single act of the graces of the Spirit, which flow from regeneration, such as faith, love, and obedience, to manifest their regenerated nature; and, therefore, the whole of what is here said, may, and not unfrequently will, be found in the character of the almost, but never real Christian. See Heb_6:4-6 and the Commentary upon the passage.

Let the Reader look at Paul for a contrast to this almost Christian, when in his very modest and unassuming answer, he said to Agrippa, I would to God, that not only thou, but also all that hear me this day, were both almost, and altogether such as I am, except these bonds. What tenderness and affection, arising from grace in the heart, were expressed in these words? Excepting the chains, in which he stood before them as a prisoner, which he wished not to his greatest natural enemy; neither the humble poverty of his circumstances in outward things in which he lived, and earned his bread by tent making; excepting these, it was the most cordial wish of his soul, if the Lord willed it, that all then present were, as he himself was, in Spiritual things, and living in the enjoyment of them.

Reader! if you wish to behold the portrait of a real Christian, in the character of Paul, the Holy Ghost hath fully drawn it. He hath shewn, that in the days of his unregeneracy, he was as all men by nature are, sometime foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another. But, (saith Paul,) after that, the kindness and love of God our Savior toward man appeared, not by works of righteousness which we have done, but, according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; which he shed on us abundantly though Jesus Christ our Savior, Tit_3:3-6. Here we see in the first part, the original features of nature, in the universal tints of character by which all Adam’s children are known, and in which they are all born, and in which they all live and die, unless regenerated by grace. And here we see in the second part of this picture, the source of that vast change, which God the Holy Ghost makes by his own Almighty power on the heart, when, by forming the nature anew, he makes them new creatures in Christ Jesus. So that they are now made partakers of the divine nature, having, through that grace imparted to them in their new-birth, escaped the corruption that is in the world through lust, 2Pe_1:1-4. And thus being regenerated by the Holy Ghost, given by the Father to the Son, and redeemed from the Adam-nature of a fallen state by Christ, called

with an holy calling, pardoned and justified by the blood and righteousness of Christ, sanctified in their grace union with Christ, and daily renewed by the Holy Spirit; they are not almost, but real Christians, being members of Christ’s body, his flesh, and his bones! Eph_5:30.

CALVI�, "28.And Agrippa said unto Paul. The apostle prevailed thus far at least,

that he wrung out of king Agrippa a confession, though it were not voluntary, as

those use to yield who can no longer resist the truth, or, at least, to show some token

of assent. Agrippa’s meaning is, that he will not willingly become a Christian; yea,

that he will not be one at all; and yet that he is not able to gainsay, but that he is

drawn after a sort against his will. Whereby it appeareth how great the pride of

man’s nature is until it be brought under to obey by the Spirit of God. −

Interpreters expound this, εν ολιγω diversely. Valla thought that it ought to be

translated thus, Thou dost almost make me a Christian. Erasmus doth translate it a

little. The old interpreter dealeth more plainly − (629) in a little; because,

translating it word for word, he left it to the readers to judge at their pleasure. And

surely it may be fitly referred unto the time, as if Agrippa had said, Thou wilt make

me a Christian straightway, or in one moment. If any man object that Paul’s answer

doth not agree thereto, we may quickly answer; for seeing the speech was doubtful,

Paul doth fitly apply that unto the thing which was spoken of the time. Therefore,

seeing Agrippa did mean that he was almost made a Christian in a small time, Paul

addeth that he doth desire that as well he as his companions might rise from small

beginnings, and profit more and more; and yet I do not mislike that that εν ολιγω

doth signify as much as almost. This answer doth testify with what zeal, to spread

abroad the glory of Christ, this holy man’s breast was inflamed, when as he doth

patiently suffer those bonds wherewith the governor had bound him, and doth

desire that he might escape the deadly snares of Satan, and to have both him and

also his partners to be partakers with him of the same grace, being in the mean

season content with his troublesome and reproachful condition. We must note that

he doth not wish it simply, but from God, as it is he which draweth us unto his Son;

because, unless he teach us inwardly by his Spirit, the outward doctrine shall always

wax cold. −

Except these bonds. It is certain that Paul’s bonds were not so hard, ne [nor] yet did

they cause him such sorrow, wherein he did oftentimes rejoice, and which he doth

mention for honor’s sake, as being the badge of his embassage, ( Galatians 6:17), but

he hath respect to those to whom he wisheth faith without trouble or cross. For

those who did not as yet believe in Christ were far from that affection to be ready to

strive for the gospel. And surely it behoveth all the godly to have this gentleness and

meekness, that they patiently bear their own cross, and that they wish well to others,

and study so much as in them lieth to ease them of all trouble, and that they do in no

case envy their quietness and mirth. This courtesy − (630) is far contrary to the

bitterness of those who take comfort in wishing that other men were in their misery.

−

“ Simplicius,” more simply.

“ Humanitas et moderatio,” humanity and moderation.

COFFMA�, "The KJV is a far better rendition than this, the word "fain" being

nowhere in the Greek. All the scholars admit that the text is difficult to translate;

and the diverse renditions prove conclusively that they simply do not know how to

translate it. �ote the following examples:

Almost thou persuadest me to be a Christian (KJV).

You are trying to make me play the Christian (Bruce).

In brief, you are trying to persuade me to make a Christian out of me (Williams).

In a short time you are persuading me to become a Christian (RSV).

In a little you are persuaded to make me a Christian (The Codex Alexandrinus).

In brief, you are confident that you can make me a Christian (Weymouth).

You are in a hurry to persuade me and make a Christian of me (Goodspeed).

Much more of this and you will make me a Christian (Phillips).

In a short while, thou wouldest persuade me to become a Christian (Douay

Version).SIZE>

It will be seen from the above that scholarship does not know how to translate

Agrippa's remark. �one of the renditions above equals the vigor of the KJV, unless

it is the Douay; and therefore we shall construe the words as having essentially the

meaning assigned in those two historic versions. Paul's reply to Agrippa, in fact,

confirms those versions as having properly translated the passage.

COKE, "Acts 26:28. Almost thou persuadest me, &c.— There can be no doubt that

these words were delivered in the most serious manner by Agrippa. It plainly

appears by St. Paul's answer, and from the sense in which he there uses εν ολιγω,

almost, in opposition to εν πολλω, altogether, that he understood him to mean

seriously that he was almost persuaded, and consequently that he did indeed mean

so. To explain the words as if he had meant, thou persuadest me to be almost a

Christian, or to become an almost Christian, that is, a hypocritical professor, is

quite foreign to the purpose; nor could Agrippa have any temptation to be so.

ELLICOTT, "(28) Almost thou persuadest me to be a Christian.—At the cost of

giving up a familiar and impressive text, it must be admitted that the Greek words

cannot possibly bear the meaning which is thus put upon them. The words run

literally, In, or with, a little thou persuadest me; and this may be completed by,

“with little speech,” “with little labour,” or “little evidence.” So in Ephesians 3:3 we

have precisely the same phrase rendered “in few words.” Agrippa’s words,

accordingly, are the expression, not of a half-belief, but of a cynical sneer. Thou art

trying to make a Christian of me with very few words, on very slender grounds,

would be the nearest paraphrase of his derisive answer to St. Paul’s appeal. It was.

it will be seen, evasive as well as derisive; he shrinks from a direct answer to the

question that had been put to him. In his use of the Latin term “Christian” (see �ote

on Acts 11:26) we may trace, perhaps, the effect of Roman associations. There

certainly were Christian communities at Rome at this time (Romans 16 passim), and

they would naturally be described there as they had been at Antioch. It may be

noted that, of the prominent English versions, Wiclif gives “in a little thing,” Tyndal

and Cranmer “somewhat,” the Rhemish “a little;” the Geneva agrees with the

present version in “almost.” The meaning “somewhat,” or “a little,” is a tenable one.

but Ephesians 3:3. as already stated, is in favour of that given above. The phrase

was, perhaps, in itself ambiguous, and St. Paul accepts in one sense what had been

spoken in another.

CO�STABLE, "Agrippa was now on the spot. If he agreed with Paul or even

appeared to agree, he would have lost face with Festus as well as the rest of the

Romans present. Festus had just said he thought Paul was mad. On the other hand,

if Agrippa said he did not believe the prophets, his influence over his Jewish hearers

and subjects would have been damaged greatly. Consequently Agrippa replied

noncommittally, "You are trying to make a Christian out of me in such a short

interview!" His response does not mean that he was on the verge of becoming a

Christian, as the AV translation implies: "Almost thou persuadest me to become a

Christian."

"The reply is light-hearted, but not ironic." [�ote: Marshall, The Acts . . ., p. 407.]

BURKITT, "Observe here, 1. What an efficacy St. Paul's doctrine had upon

Agrippa: though he would not be converted, yet he could not but be convinced; his

conscience was touched, though his heart was not renewed.

Learn hence, That there is certainly that in religion which carries its own evidence

along with it, even to the consciences of ungodly men.

Observe, 2. How sad it is, when persons have enjoyed the scriptures, the preaching

of the word, and all means of salvation, and yet are but almost Christians, and shall

never enjoy the least salvation; they are within sight of heaven, and yet shall never

have a sight of God.

Observe, 3. That such as will be Christians indeed, must not only be almost, but

altogether Christians: I would that you, and all that hear me, says the apostle, were

altogether such as I am, except these bonds.

Where note, The extraordinary charity and Christian compassion of St. Paul: he

wishes them his graces, not his chains; he did not wish them his bonds and

imprisonment, but he wished them the same liberty and enlargement by Jesus

Christ, which he enjoyed; he would keep his sorrows and outward troubles to

himself, but wishes they were acquainted with his inward consolations and

comforts.

A good man wishes others as well as he wishes himself; and if at any time he wishes

that which is penally evil to the worst of his enemies, he doth it with an eye to their

spiritual and eternal good.

A good man dares not wish ill to those that have actually done ill to him; but wishes,

prays, and endeavours the best good for them.

�ISBET, "ALMOST PERSUADED

‘Almost thou persuadest me to be a Christian.’

Acts 26:28

Who and what was the man who used these remarkable words? He was no infidel,

no scoffer at religion, no despiser of God’s Word, no inattentive listener to the

truths of the Gospel. Far otherwise. He had been brought up in the holiest religion

of the day. He was familiar with the Word of God, and believed what the prophets

had written. He listened to the most stirring appeals of the ambassador of Christ.

Surely these were evidences most remarkable, most satisfactory, most conclusive.

And yet he was never truly converted to God.

I. The Agrippas of St. Paul’s day abound on every side.—There are multitudes who,

like him, hear the truth, know the truth, believe the truth, and are from time to time

subjects of the most serious convictions, but who have, nevertheless, never been

truly converted to God. Regular in attendance at the house of God, and on the

various means of grace, ready to weep at the recital of Christ’s sufferings, and yet

still unsaved.

II. When will you be persuaded?—In your dying hour? When you see the end

approaching? Is not this the secret hope you are cherishing? Is this the time? When

disease is wasting the frame, when pain is racking the body, and when the throbs

and throes of dissolving nature are shaking the earthly tenement to its centre—is

this a time to seek the Lord? Is this rational? That a business, the most momentous

of life, on which is suspended the destiny of your soul for ever and ever, and

compared with which the most important concerns of this world are as nothing, can

be crushed within the limits of a dying hour! Yet this is the hope you are secretly

cherishing. Thus your life is a mockery of God. God asks you—presses you—for a

life devoted to Him; and you are secretly, yet consciously and wilfully, putting Him

off.

—Rev. F. Whitfield.

(SECO�D OUTLI�E)

WHY �OT A CHRISTIA�?

This is one of the few instances in which it is absolutely necessary to correct the

Authorised Version. Agrippa did not mean that he was almost persuaded to be a

Christian, but just this—‘With but little persuasion thou wouldest fain make me a

Christian.’ St. Paul pleaded for Christ persuasively enough, but Agrippa was not

open to conviction.

If you pressed for a reason those who still neglect the call of Christ, you would find

it would be one of the following five.

I. Some have difficulties about the Bible.—The Bible is not a scientific primer nor a

handbook on geology and astronomy. The words ascribed to Galileo are worth

quoting: ‘The Scriptures were given to man, not to teach him how the heavens go,

but to teach him how to go to Heaven.’ The Bible does not pretend to explain

everything; it tells us distinctly that ‘now we know in part.’

II. Others complain of the inconsistent lives of many who profess to be Christians.—

Men say they are just as mean and greedy and grasping and selfish as the people of

the world. There is no doubt much truth in this. Some people draw us to Christ as

the flowers draw us to the garden, others repel us from Him. But then you must

judge the Christian faith by Christ Himself.

III. Then another objection is—‘I am not good enough.’—If you say so, then open

your �ew Testament and read how Christ received the worst of sinners. Bishop

Andrewes said, ‘I am made of sin.’ So ‘be of good cheer,’ and no longer say, ‘I am

not good enough,’ because there is a welcome for all who come.

IV. There are business difficulties.—Extraordinary adulteration is practised in food

and medicine. It is very difficult to be always honest and tell the truth. ‘If you don’t

do this, somebody else will,’ was said to George Eliot’s hero, Felix Holt. ‘Then

somebody else shall. I won’t.’

V. It is a lack of humility that prevents multitudes from coming to Christ.—To

renounce their own righteousness and flee to Christ alone with ‘nothing’ in their

hands: men will not do this: it is too humbling: so they make the great refusal as

Agrippa did. Such persons have never mourned over the evil of their own hearts.

Rev. F. Harper.

Illustration

‘A rich Jew once visited a friend of mine, and said to him: “I have come to you, sir,

because I am to be married to a Christian girl, and they tell me it is best for me to

become a Christian, and they have recommended me to see you. Tell me, what is

Christianity?” And my friend pointed to a crucifix which was lying on his study

table, and said to the Jew, “That is it.” The Jew answered: “That? Why, that is a

peasant Jew whom we killed in Palestine, nearly two thousand years ago; surely you

don’t expect me, an educated Jew, to accept that?” “�o,” my friend said, “I do not.

You have made a mistake, you have not looked at the thing I pointed at,” and he

pointed again. And over the Figure on the Cross was one word, “Others.” And the

Jew looked, and rising from his chair he said: “My God, man, I never knew it was

that. It is too much. Why, He gave all He had for others, it is too much. Is that your

Christianity?” “Yes,” said my friend, “nothing else.” Then said the Jew: “I cannot

be a Christian, I am too rich.” And in the hall downstairs, as he was going, he said

to my friend, “You will find a cheque for fifty pounds upstairs; spend it for your

poor. To-night I dine in the West End, but I shall not drink one glass of champagne

the less on account of that money; it will make no difference to me at all, but He

gave all—ah, it is too big; I never saw it before. I cannot be a Christian.”’

PETT, "Agrippa was probably both taken aback (he was not expecting to be

directly challenged) and amused. He could not believe that Paul really expected to

win his response so quickly. And indeed the truth is that he was probably not as

aware of the prophetic Scriptures Paul was referring to as Paul thought. He may

have been an ‘expert’ compared with a Roman, and even compared with many

Jews, but he did not even begin to come up to the level of an educated Pharisee.

Furthermore he would be conscious of those who were listening. Yet he does not

deny it. Thus he replies (no doubt in embarrassment in the presence of the

audience), ‘Do you really expect to persuade me to be a Christian in such a short

time and with such little persuasion?’

29 Paul replied, “Short time or long—I pray to

God that not only you but all who are listening to

me today may become what I am, except for these

chains.”

BAR�ES, "I would to God - I pray to God; I earnestly desire it of God. This shows:

(1) Paul’s intense desire that Agrippa, and all who heard him, might be saved.

(2) His steady and constant belief that none but God could incline people to become altogether Christians. Paul knew well that there was nothing that would overcome the reluctance of the human heart to be an entire Christian but the grace and mercy of God. He had addressed to his hearers the convincing arguments of religion, and he now breathed forth his earnest prayer to God that those arguments might be effectual. So prays every faithful minister of the cross.

All that hear me - Festus, and the military and civil officers who had been assembled to hear his defense, Act_25:23.

Were both almost, and altogether ... - Paul had no higher wish for them than that they might have the faith and consolations which he himself enjoyed. He had so firm a conviction of the truth of Christianity, and had experienced so much of its supports amidst his persecutions and trials, that his highest desire for them was that

they might experience the same inexpressibly pure and holy consolations. He well knew that there was neither happiness nor safety in being almost a Christian; and he desired, therefore, that they would give themselves, as he had done, entirely and altogether to the service of the Lord Jesus Christ.

Except these bonds - These chains. This is an exceedingly happy and touching appeal. Probably Paul, when he said this, lifted up his arm with the chain attached to it. His wish was that in all respects they might partake of the effects of the gospel, except those chains. Those he did not wish them to bear. The persecutions, the unjust trials, and the imprisonments which he had been called to suffer in the cause, he did not desire them to endure. True Christians wish others to partake of the full blessings of religion. The trials which they themselves experienced from without in unjust persecutions, ridicule, and slander, they do not wish them to endure. The trials which they themselves experience from an evil heart, from corrupt passions, and from temptations, they do not wish others to experience. But even with these, religion confers infinitely more pure joy than the world can give; and even though others should be called to experience severe trials for their religion, still Christians wish that all should partake of the pure consolations which Christianity alone can furnish in this world and the world to come. Compare Mar_10:30.

CLARKE, "I would to God - I pray to God; I earnestly desire it of God. This shows:

(1) Paul’s intense desire that Agrippa, and all who heard him, might be saved.

(2) His steady and constant belief that none but God could incline people to become altogether Christians. Paul knew well that there was nothing that would overcome the reluctance of the human heart to be an entire Christian but the grace and mercy of God. He had addressed to his hearers the convincing arguments of religion, and he now breathed forth his earnest prayer to God that those arguments might be effectual. So prays every faithful minister of the cross.

All that hear me - Festus, and the military and civil officers who had been assembled to hear his defense, Act_25:23.

Were both almost, and altogether ... - Paul had no higher wish for them than that they might have the faith and consolations which he himself enjoyed. He had so firm a conviction of the truth of Christianity, and had experienced so much of its supports amidst his persecutions and trials, that his highest desire for them was that they might experience the same inexpressibly pure and holy consolations. He well knew that there was neither happiness nor safety in being almost a Christian; and he desired, therefore, that they would give themselves, as he had done, entirely and altogether to the service of the Lord Jesus Christ.

Except these bonds - These chains. This is an exceedingly happy and touching appeal. Probably Paul, when he said this, lifted up his arm with the chain attached to it. His wish was that in all respects they might partake of the effects of the gospel, except those chains. Those he did not wish them to bear. The persecutions, the unjust trials, and the imprisonments which he had been called to suffer in the cause, he did not desire them to endure. True Christians wish others to partake of the full blessings of religion. The trials which they themselves experienced from without in unjust persecutions, ridicule, and slander, they do not wish them to endure. The trials which they themselves experience from an evil heart, from corrupt passions, and from temptations, they do not wish others to experience. But even with these, religion confers infinitely more pure joy than the world can give; and even though others should be called to experience severe

trials for their religion, still Christians wish that all should partake of the pure consolations which Christianity alone can furnish in this world and the world to come. Compare Mar_10:30.

GILL, "And Paul said, I would to God,.... This prayer of the apostle's shows his affection for the souls of men, and his great desire for their conversion, and also his sense of the power and grace of God, as necessary to it:

that not only thou, but also all that hear me this day, were both almost and altogether such as I am; that is, his wish was that not only Agrippa, but that all that were present, were not only within a little, or in some low degree, but entirely, in the highest and fullest sense, Christians, as he was; that they knew as much of Christ, and had as much faith in him, and love to him, as he had, and were as ready to serve and obey him: he does not wish that Agrippa and the rest that heard him were as he had been, a bigot for traditions and ceremonies, that trusted in his own righteousness, did many things contrary to the name of Jesus, was a blasphemer of him, a persecutor of his saints, and an injurious person; but as he now was, not meaning with respect to his civil circumstances, as a mean poor man, and a tent maker, or with respect to his single state of life, which he elsewhere advises to, 1Co_9:5 or with respect to his ministerial capacity, as an apostle of Christ, and a preacher of the Gospel; but as a Christian, and in a private capacity: his sense is, he wished that they were as he, regenerated by the Spirit of God, new creatures in Christ, called by the grace of God with an holy calling, believers in Christ, lovers of him, pardoned by his blood, justified by his righteousness, sanctified by his grace, children of God, and heirs of eternal life: and all this he wishes for of God, saying, "would to God", &c. knowing that the whole of this is not of men, but of God; all grace, and every blessing of it, which make or show a man to be a Christian indeed, are from him. And this wish is expressive of true grace, which desires the good of others, and also of a spirit truly generous, that is not selfish and monopolizing; and which is concerned for the glory of God, the interest of Christ, and the weakening of Satan's kingdom: and from the whole of this it appears, that a person may arrive to true satisfaction of his own state; and that it is an evidence of grace, when the heart is drawn out in desires, after the salvation of others; and that altogether Christians are the only desirable ones; and that to be made a real Christian is the work of God, and to be ascribed to him. This the apostle wished for, for Agrippa and all that heard him; as does every Gospel minister for their hearers, the hearing of the word being the ordinary means of believing; and the rather it is desired by them, because the condemnation of those that hear the word is otherwise thereby aggravated: the apostle adds,

except these bonds; which were both troublesome and reproachful: not but that he cheerfully endured them himself, and thought it the duty of Christians to bear them patiently, when called to it, but then they were not things to be desired and wished for; the exception is not only Christian like, but humane and genteel.

HE�RY, "3. Paul, not being allowed time to pursue his argument, concludes with a compliment, or rather a pious wish that all his hearers were Christians, and this wish

turned into a prayer: euxaimēn(an(tō(Theō - I pray to God for it (Act_26:29); it was his

heart's desire and prayer to God for them all that they might be saved, Rom_10:1. That not only thou but all that hear me this day (for he has the same kind design upon them all) were both almost, and altogether, such as I am, except these bonds. Hereby, (1.) He

professes his resolution to cleave to his religion, as that which he was entirely satisfied in, and determined to live and die by. In wishing that they were all as he was, he does in effect declare against ever being as they were, whether Jews or Gentiles, how much soever it might be to his worldly advantage. He adheres to the instruction God gave to the prophet (Jer_15:19), Let them return unto thee, but return not thou unto them. (2.) He intimates his satisfaction not only in the truth, but in the benefit and advantage of Christianity; he had so much comfort in it for the present, and was so sure it would end in his eternal happiness, that he could not wish better to the best friend he had in the world than to wish him such a one as he was, a faithful zealous disciple of Jesus Christ. Let my enemy be as the wicked, says Job, Job_27:7. Let my friend be as the Christian, says Paul. (3.) He intimates his trouble and concern that Agrippa went no further than being almost such a one as he was, almost a Christian, and not altogether one; for he wishes that he and the rest of them might be not only almost (what good would that do?) but altogether such as he was, sincere thorough-paced Christians. (4.) He intimates that it was the concern, and would be the unspeakable happiness, of every one of them to become true Christians - that there is grace enough in Christ for all, be they ever so many - enough for each, be they ever so craving. (5.) He intimates the hearty good-will he bore to them all; he wishes them, [1.] As well as he wished his own soul, that they might be as happy in Christ as he was. [2.] Better than he now was as to his outward condition, for he excepts these bonds; he wishes they might all be comforted Christians as he was, but not persecuted Christians as he was - that they might taste as much as he did of the advantages that attended religion, but not so much of its crosses. They had made light of his imprisonment, and were in no concern for him. Felix detained him in bonds to gratify the Jews. Now this would have tempted many a one to wish them all in his bonds, that they might know what it was to be confined as he was, and then they would know the better how to pity him; but he was so far from this that, when he wished them in bonds to Christ, he desired they might never be in bonds for Christ. Nothing could be said more tenderly nor with a better grace.

JAMISO�,"I would to God, etc. — What unequalled magnanimity does this speech breathe! Only his Master ever towered above this.

not only ... almost ... but altogether — or, “whether soon or late,” or “with little or much difficulty.”

except these bonds — doubtless holding up his two chained hands (see on Act_12:6): which in closing such a noble utterance must have had an electrical effect.

COFFMA�, "Paul's reply shows that he believed Agrippa's response was that of

one half-converted, hence the insistence of this appeal. The very use of the honored

and holy word "Christian" by such a one as Agrippa is in itself weighty. (See

dissertation on this word under Acts 11:26.) One should be on guard against the

allegations of a certain class of writers who speak of this word as did MacGreggor:

"The word Christian on Agrippa's lips would certainly be a sneer; his reply cannot

imply that Paul is on the verge of converting him."[37] On the other hand, that is

exactly what the words do imply. And as for the word "Christian" ever having been

a term of contempt for the followers of Jesus, this is one of the most fallacious

conceits that ever fogged the minds of students of God's word. There is no historical

evidence that "Christian" was ever used with an unfavorable connotation. It is

amazing that a class of scholars always screaming about "hard evidence" will

themselves accept the proposition regarding "Christian" without any evidence at

all!

E�D�OTE:

[37] G. H. C. MacGreggor, op. cit., p. 330.

COKE, "Acts 26:29. And Paul said, I would to God, &c.— "When I consider this

apostle (says that great enemy of Christianity himself—Lord Shaftesbury,) as

appearing either before the witty Athenians, or the Roman court of Judicature, in

the presence of their great men and ladies, I see how handsomely he accommodates

himself to the apprehensions and temper of those politer people, &c." St. Paul is

thought to have had his chain now wrapped about his own arm, and that he was not

chained to a soldier while he stood before this grand and numerous audience.

ELLICOTT, "(29) I would to God that not only thou . . .—It is clear that here also

the English “almost” must be abandoned, and that we must take the words in a little

or in a great (measure), or, with little labour and with great, as corresponding with

what Agrippa had just said. Grammatically the words admit of three possible

paraphrases, each of which has found advocates. We may suppose St. Paul to say—

(1) “I would pray to God, not as you put it, lightly, but as fully as I can . . . .;” or (2)

“I would pray to God that, whether persuaded with little evidence or much . . . .;” or

(3) “I would pray to God that, both in a little measure and in a great. . . .” The first

two of these explanations are open to the objection that they substitute a disjunctive

alternative for the natural rendering of the two copulative conjunctions. The last

has the advantage of so far taking the words in their natural construction; but, on

the other hand, it takes the special phrase, “in a little,” in a sense different from that

in which we have seen reason to believe that Agrippa had used it. It is, however,

perfectly conceivable that, for the purpose of emphasising the strong desire of his

heart, St. Paul may have caught up the half-sarcastic phrase, and used it as with a

new meaning.

The MSS. present two readings, in a little and in a great, and in a little and in much;

but this scarcely affects the interpretation of the passage.

Except these bonds.—The words show, as has been pointed out in the �ote on Acts

26:29, that the prisoner was brought into court chained, after the Roman fashion, to

the soldier or soldiers who kept guard over him. We cannot read the words without

feeling their almost plaintive pathos. “Such as he”—pardoned, at peace with God

and man, with a hope stretching beyond the grave, and an actual present

participation in the powers of the eternal world—this is what he was desiring for

them. If that could be effected, he would be content to remain in his bonds, and to

leave them upon their thrones.

CO�STABLE, "Paul responded to the king very politely but firmly. He wished that

all his hearers, not just Agrippa, might become Christians. Paul's reference to his

chains may have been literal-he may have been wearing chains as he spoke-or

perhaps metaphorical-he may have been referring to his condition as a prisoner. I

am not aware of any evidence that Agrippa ever became a Christian.

"The speech before King Agrippa is more than a defense speech. It begins as a

defense speech (cf. Acts 26:1), and it develops aspects of previous defense speeches,

but its functions are broader. It combines themes from the defense speeches with

themes from the earlier narrative, reaching back to the missions of John the Baptist,

Jesus, and the apostles, and fashions these into a summary statement of Paul's place

in the unfolding purpose of God. Then Paul continues his mission before our eyes as

his review of his past message becomes present proclamation, ending with a

missionary appeal to King Agrippa." [�ote: Tannehill, 2:316.]

30 The king rose, and with him the governor and

Bernice and those sitting with them.

GILL, "And when he had thus spoken,.... These words are omitted in the Alexandrian copy, the Vulgate Latin, Syriac, and Ethiopic versions:

the king rose up; from the judgment seat; that is, King Agrippa:

and the governor; the Roman governor, Festus:

and Bernice: the sister of King Agrippa:

and they that sat with them; either in council, or to hear; the chief captains, and principal inhabitants of Caesarea.

HE�RY, "III. They all agree that Paul is an innocent man, and is wronged in his prosecution. 1. The court broke up with some precipitation (Act_26:30): When he had spoken that obliging word (Act_26:29), which moved them all, the king was afraid, if he were permitted to go on, he would say something yet more moving, which might work upon some of them to appear more in his favour than was convenient, and perhaps might prevail with them to turn Christians. The king himself found his own heart begin to yield, and durst not trust himself to hear more, but, like Felix, dismissed Paul for this time. They ought in justice to have asked the prisoner whether he had any more to say for himself; but they thought he had said enough, and therefore the king rose up, and the governor, and Bernice, and those that sat with them, concluding the case was plain, and with this they contented themselves, when Paul had more to say which would have made it plainer

JAMISO�,"when he had thus spoken, the king rose — not over-easy, we may

be sure.

HAWKER 30-32, "And when he had thus spoken, the king rose up, and the governor, and Bernice, and they that sat with them: (31) And when they were gone aside, they talked between themselves, saying, This man doeth nothing worthy of death or of bonds. (32) Then said Agrippa unto Festus, This man might have been set at liberty, if he had not appealed unto Caesar.

The great end the Lord the Spirit had appointed by this meeting, being now accomplished, (I pray the Reader not to lose sight of this,) the business is over. The several hearers have now heard for their life, or death. Paul’s sermon will at the last day be again brought forward, as the ministration of mercy or condemnation. The one class of mercy for the blessed opportunity, Heb_10:39. The other of condemnation, Psa_1:6.

And now the assembly is broken up, the congregation separate, and the prisoner is sent back to his prison. He might have been set at liberty, said Agrippa, if he had not appealed unto Caesar. No, Agrippa! that must not be, for the Lord had shewed his servant, that he must bear witness also at Rome, Act_23:11. How little and contemptible would this whole assembly have appeared, even in their own eyes, amidst all their pomp and splendor, could they but have seen the parts they were then made to act for the divine glory. They were to hear for their own condemnation, if not made the savor of life unto life; and they were to prepare for the sending the Lord’s messenger and witness to Rome. Howbeit, (said the Lord of a similar character of old,) he meaneth not so, neither doth his heart think so, Isa_10:5-7. It is truly blessed to a child of God, to trace the Lord’s hand in all the Lord’s appointments. My counsel shall stand, saith the Lord, and I will do all my pleasure, Isa_46:10.

COFFMA�, "If the king had not been deeply moved and "almost persuaded" by

Paul, would he not have risen when Festus tried to break up the assembly with that

loud cry? Of course he would have. The very fact that he kept on sitting there shows

that he wanted no part of Festus' rejection of what Paul was saying. Courtesy

demanded that no one leave until the king did so; therefore Paul was enabled to

continue somewhat even after Festus' interruption.

BE�SO�, "Acts 26:30-32. And when he had thus spoken — That the impression

Paul began to make upon the court might reach no further; the king rose up —

Thus neglecting to yield to conviction, and losing, perhaps for ever, an unspeakably

precious moment. Whether the good impressions made were ever afterward laid to

heart and improved, we shall see in the day of final accounts. And the governor, and

Bernice, &c. — On none of whom, it seems, Paul’s discourse had much, if any,

effect. They ought, in justice, to have asked the prisoner whether he had any more to

say for himself; but, it seems, they thought he had said enough to make his case

clear, and with that they contented themselves. And when they were gone aside —

Had withdrawn, to consult and know one another’s minds on the matter, they spoke

one with another, all to the same purpose; saying, This man — As is evident by his

discourse, which has all imaginable marks of candour and sincerity; doeth nothing

worthy of death or of bonds — They appear to speak of his whole life, and not of

what happened at Jerusalem only. And could ye learn nothing more than this from

his discourse? A favourable judgment of such a preacher is not all that God

requires. Then Agrippa — �ot in the least offended with Paul for having spoken to

him so freely; said to Festus — In the hearing of the whole assembly; This man

might have been set at liberty, if he had not appealed unto Cesar — Paul’s appeal,

however, was perfectly proper at the time he made it, seeing Festus had shown an

inclination to gratify the Jews by proposing to judge him in Jerusalem. And now,

although Agrippa, with the consent of Festus, had declared that Paul might have

been set at liberty if he had not appealed to Cesar, Paul very prudently did not

withdraw his appeal, because he fore- saw that, by the solicitations and threatenings

of the chief priests and elders, Festus might be constrained, contrary to his

inclination, to put him to death, even as Pilate formerly had been constrained,

contrary to his conscience, to put Jesus to death. He might probably foresee, too,

that his visiting Rome under the character of a prisoner, would be overruled by

Providence to answer some important purposes, as is evident from Philippians 1:12-

20, it was. We may add further here, though this declaration of Agrippa could not

obtain Paul’s deliverance, yet it might do him some service, that a testimony to his

innocence was pronounced by so learned and honourable a person of the Jewish

nation and religion. Festus would probably entertain a better opinion of him on this

account, and would give directions to the officer who attended him to treat him with

so much the greater regard. “Thus it appears that, besides the defence which Paul

made from the top of the stairs to the multitude in Jerusalem, he at four different

times, before the highest courts of judicature in Judea, defended the gospel, and his

own conduct in preaching it, in the most public manner; namely, 1st, Before the

Jewish council, consisting of the high-priests, the chief priests, the whole estate of

the elders, and the scribes; who all sat as his accusers. 2d, Before Felix the Roman

governor, at whose tribunal the high-priest Ananias, and the elders from Jerusalem,

were likewise his accusers, and employed a Roman orator to plead against him. 3d,

Before Festus, the governor, on which occasion the Jews from Jerusalem stood

forth, a third time, as his accusers. 4th, Before King Agrippa, Bernice, the tribunes,

and the principal persons of Cesarea, with many others, in whose presence Paul

boldly asserted his own innocence, with such strength of evidence that both Agrippa

and Festus declared he might have been set at liberty if he had not appealed to the

emperor.” — Macknight.

CO�STABLE, "The verdict of Agrippa 26:30-32

By rising to his feet Agrippa signaled the end of the hearing. Everyone else rose out

of respect for him. Luke implied that everyone present concurred that Paul was

completely innocent. This had previously been the verdict of the Pharisees (Acts

23:9), Claudius Lysias (Acts 23:29), and Festus (Acts 25:25). �ow Agrippa, a Roman

ruler with Jewish blood in his veins who was sympathetic to the Jews, voiced the

same opinion (Acts 26:32). In Agrippa's opinion Paul did not even need to be in

prison, much less die for what he had done.

"The effect of the scene as a whole is to emphasize the uprightness of Roman legal

proceedings over against the partiality and injustice of the Jews, and to show that,

when measured by Roman law, Paul's behavior appeared to be free from any guilt;

mad he might appear to be, but not a criminal. There is tremendous emphasis on the

climax: 'This man could have been set free if he had not appealed to Caesar.'"

[�ote: Marshall, The Acts . . ., p. 386.]

"It may finally be asked whether Luke was justified in devoting so much of his

limited space to Paul's examinations before the various tribunals of Rome. Paul's

case, it should be remembered, was a test case. If he was finally acquitted, and the

Pastoral Epistles are solid evidence that he was, Luke's final purpose is clear."

[�ote: Blaiklock, p. 186.]

BURKITT, "Observe here, How Agrippa, Festus, and the whole company, acquit

the innocent apostle in their judgments and consciences, yea, with their tongues

declare, that he deserves neither death nor bonds; yet at the same time that they

acquit him, they discharged him not, but he is left in his enemies' hands, and at last

put to death by the Gentiles.

But how, may it be said, was God's promises fulfilled then, I have appeared unto

thee, to make thee a minister and a witness, and will deliver thee from the people,

and from the Gentiles, unto whom I now send thee? Acts 26:16-17

How did God deliver him from the Gentiles, when he was at last delivered into their

hands, and put to death by the Gentiles?

Answer, As long as the wisdom of God saw it fit and convenient for the purposes of

his glory, and as a real mercy conducing to the apostle's good; as long as it was a

true and beneficial deliverance, so long God wrought deliverance for him; nay,

rather than fail, in a miraculous manner, no chains could bind him, no iron gates

nor prison walls confine him. But when he had finished his course, run his race,

fought the good fight of faith, and done the work which God set him about, it would

not then have been a deliverance, but a real detriment, to have been kept longer

from his reward.

�ow might the apostle say, Give me my robes and my crown. God now made his

word good to the apostle, to deliver him from the people and the Gentiles by making

death his deliverer and deliverance.

Thus faithful is God in his promises to his people. He will deliver them in six

troubles and in seven, in every danger, in every difficulty; but when death is the best

deliverance, they shall have it as a covenant-mercy and blessing; for all things are

ours, if we be Christ's, whether life or death, 1 Corinthians 3:22.

31 After they left the room, they began saying to

one another, “This man is not doing anything that

deserves death or imprisonment.”

BAR�ES, "This man doeth nothing worthy of death - This was the conclusion to which they had come after hearing all that the Jews had to allege against him. It was the result of the whole investigation; and we have, therefore, the concurring testimony of Claudius Lysias Act_23:29, of Felix Acts 24, of Festus Act_25:26-27, and of Agrippa, as to the innocence of Paul. More honorable and satisfactory testimony of his innocence he could not have desired. It was a full acquittal from all the charges against him; and though he was to be sent to Rome, yet he went there with every favorable prospect of being acquitted there also.

GILL, "And when they were gone aside,.... Into some apartment adjoining to the judgment hall:

they talked between themselves; that the common people might not hear their debates, and the result of them, and what were their sentiments concerning Paul and his case:

saying, this man doth nothing worthy of death, or of bonds; according to the Roman laws; for as yet there were no laws among the Romans against the Christians as such, or against their professing and preaching Christ.

HE�RY, "They all concurred in an opinion of Paul's innocency, Act_26:31. The court withdrew to consult of the matter, to know one another's minds upon it, and they talked among themselves, all to the same purport, that this man does nothing worthy of bonds- he is not a dangerous man, whom it is prudent to confine. After this, Nero made a law for the putting of those to death who professed the Christian religion, but as yet there was no law of that kind among the Romans, and therefore no transgression; and this judgment of theirs is a testimony against that wicked law which Nero made not long after this, that Paul, the most active zealous Christian that ever was, was adjudged, even by those that were no friends to his way, to have done nothing worthy of death, or of bonds. Thus was he made manifest in the conscience of those who yet would not receive his doctrine; and the clamours of the hot-headed Jews, who cried out, Away with him, it is not fit he should live, were shamed by the moderate counsels of this court.

JAMISO�,"

CALVI�, "31.They spake together. In that Paul is acquitted by the judgment of

them all, it turned to the great renown of the gospel. And when Festus agreeth to the

rest he condemneth himself, seeing he had brought Paul into such straits through his

unjust dealing, by bringing him in danger of his life under color of changing the

place. And though it seemeth that the appeal did hinder − (631) the holy man, yet

because this was the only way to escape death, he is content, and doth not seek to get

out of that snare; not only because the matter was not even now safe and sound, −

(632) but because he was admonished in the vision that he was also called by God to

Rome ( Acts 23:11).

“ Damnosa esse,” was injurious to.

“ Res jam non erat integra,” matters were no longer entire.

ELLICOTT, "(31) This man doeth nothing worthy of death or of bonds.—St. Luke

obviously dwells on the witness thus given to St. Paul’s innocence. To us, knowing

him as we do, the anxiety to record the witness seems superfluous; but it was not so

when the historian wrote. The charge of what we should call lawless and

revolutionary tendencies had been too often brought against the Apostle (Acts 17:6),

and was too current against his followers, to make such a record one that he could

willingly pass over.

32 Agrippa said to Festus, “This man could have

been set free if he had not appealed to Caesar.”

BAR�ES, "Then said Agrippa unto Festus ... - This is a full declaration of the conviction of Agrippa, before whom the cause had been heard, that Paul was innocent. It is an instance, also, where boldness and fidelity will be attended with happy results. Paul had concealed nothing of the truth. He had made a bold and faithful appeal Act_26:27 to Agrippa himself for the truth of what he was saying. By this appeal Agrippa had not been offended. It had only served to impress him more with the innocence of Paul. It is an instance which shows that religion may be so commended to the conscience and reason of princes, kings, and judges that they will see its truth. It is an instance which shows that the most bold and faithful appeals may be made by the ministers of religion to their hearers for the truth of what they are saying. And it is a full proof that the most faithful appeals, if respectful, may be made without offending people, and with the certainty that they will feel and admit their force. All preachers should be as faithful as Paul; and whatever may be the rank and character of their auditors, they should never doubt that they have truth and God on their side, and that their message, when most bold and faithful, will commend itself to the consciences of mankind.

CLARKE, "Then said Agrippa, etc. - The king himself, who had participated in the strongest emotions on the occasion, feels himself prompted to wish the apostle’s immediate liberation; but this was now rendered impracticable, because he had appealed to Caesar; the appeal was no doubt registered, and the business must now proceed to a full hearing. Bp. Pearce conjectures, with great probability, that Agrippa, on his return to Rome, represented Paul’s case so favourably to the emperor, or his

ministers of state, that he was soon set at liberty there, as may be concluded from Act_28:30, that he dwelt two whole years in his own hired place; and to the same cause it seems to have been owing that Julius, who had the care of Paul as a prisoner in the ship, treated him courteously; see Act_27:3, Act_27:43. And the same may be gathered from Act_28:14, Act_28:16. So that this defense of the apostle before Agrippa, Bernice, Festus, etc., was ultimately serviceable to his important cause.

1. The conversion of Saul was a wonderful work of the Spirit of God; and, as we have already seen, a strong proof of the truth of Christianity; and the apostle himself frequently appeals to it as such.

2. His mission to the Gentiles was as extraordinary as the calling of the Gentiles itself. Every thing is supernatural in a work of grace; for, because nature cannot produce the effects, the grace of God, which implies the co-operation of his omniscience, omnipotence, and endless mercy, undertakes to perform the otherwise impossible task.

3. From the commission of St. Paul, we see the state in which the Gentile world was, previously to the preaching of the Gospel.

1. Their eyes are represented as closed; their understanding was darkened; and they had no right apprehension of spiritual or eternal things.

2. They were in a state of darkness; living without the knowledge of the true God, in a region where nothing but ignorance prevailed.

3. They were under the dominion and authority of Satan; they were his vassals, and he claimed them as his right.

4. They were in a state of guiltiness; living, in almost every respect, in opposition to the dictates even of nature itself.

5. They were polluted; not only irregular and abominable in their lives, but also impure and unholy in their hearts. Thus far their state.

Behold what the grace of the Gospel is to do for these Gentiles, in order to redeem them from this state: -

1. It opens their eyes; gives them an understanding, whereby they may discern the truth; and, without this illumination from above, the truth of God can never be properly apprehended.

2. It turns them from the darkness to the light; a fine metaphor, taken from the act of a blind man, who is continually turning his eyes towards the light, and rolling his eyes upwards towards the sun, and in all directions, that he may collect as many of the scattered rays as he can, in order to form distinct vision. In this way the Gentiles appeared to be, in vain, searching after the light, till the Gospel came, and turned their eyes to the Sun of righteousness.

3. They are brought from under the bondage and slavery of sin and Satan, to be put under the obedience of Jesus Christ. So that Christ and his grace as truly and as fully rule and govern them as sin and Satan did formerly. This is a proof that the change is not by might, nor by power, but by the Spirit of the Lord.

4. He pardons their sin, so that they are no longer liable to endless perdition.

5. He sanctifies their nature, so that they are capable of loving and serving him fervently with pure hearts; and are thus rendered fit for the enjoyment of the inheritance among the saints in light.

Such a salvation, from such a bondage, does the Gospel of Christ offer to the Gentiles -to a lost world. It is with extreme difficulty that any person can be persuaded that he needs a similar work of grace on his heart to that which was necessary for the conversion of the Gentiles. We may rest assured that no man is a Christian merely by birth or education. If Christianity implies the life of God in the soul of man - the remission of sins - the thorough purification of the heart, producing that holiness without which none can see the Lord, then it is evident that God alone can do this work, and that neither birth nor education can bestow it. By birth, every man is sinful; by practice, every man is a transgressor; for all have sinned. God alone, by faith in Christ Jesus, can save the sinner from his sins. Reader, has God saved thee from this state of wretchedness, and brought thee “into the glorious liberty of his children?” Let thy conscience answer for itself.

GILL, "Then said Agrippa unto Festus,.... As declaring his sense, and by way of advice and counsel; but not as determining anything himself, for that lay in the breast of Festus, the Roman governor and judge:

this man might have been set at liberty; from his bonds and imprisonment; for ought that appears against him, or any law to the contrary:

if he had not appealed unto Caesar; wherefore an inferior judge could not release him; but so it was ordered in divine Providence, that he should appeal to Caesar, that he might go to Rome, and there bear a testimony for Christ; however, this declaration of Agrippa, and what he and the governor and the rest said among themselves, are a considerable proof of the innocence of the apostle.

HE�RY, "Agrippa gave his judgment that he might have been set at liberty, if he had not himself appealed to Caesar (Act_26:32), but by that appeal he had put a bar in his own door. Some think that by the Roman law this was true, that, when a prisoner had appealed to the supreme court, the inferior courts could no more discharge him than they could condemn him; and we suppose the law was so, if the prosecutors joined issue upon the appeal, and consented to it. But it does not appear that in Paul's case the prosecutors did so; he was forced to do it, to screen himself from their fury, when he saw the governor did not take the care he ought to have done for his protection. And therefore others think that Agrippa and Festus, being unwilling to disoblige the Jews by setting him at liberty, made this serve for an excuse of their continuing him in custody, when they themselves knew they might have justified the discharging of him. Agrippa, who was but almost persuaded to be a Christian, proves no better than if he had not been at all persuaded. And now I cannot tell, (1.) Whether Paul repented of his having appealed to Caesar, and wished he had not done it, blaming himself for it as a rash thing, now he saw that was the only thing that hindered his discharge. He had reason perhaps to reflect upon it with regret, and to charge himself with imprudence and impatience in it, and some distrust of the divine protection. He had better have appealed to God than to Caesar. It confirms what Solomon says (Ecc_6:12), Who knows what is good for man in this life? What we think is for our welfare often proves to be a trap; such short-sighted creatures are we, and so ill-advised in leaning, as we do, to our own understanding. Or, (2.) Whether, notwithstanding this, he was satisfied in what he had done, and was easy in his reflections upon it. His appealing to Caesar was lawful, and what became a Roman citizen, and would help to make his cause considerable; and forasmuch as when he did it it appeared to him, as the case then stood, to be for the best, though afterwards it

appeared otherwise, he did not vex himself with any self-reproach in the matter, but believed there was a providence in it, and it would issue well at last. And besides, he was told in a vision that he must bear witness to Christ at Rome, Act_23:11. And it is all one to him whether he goes thither a prisoner or at his liberty; he knows the counsel of the Lord shall stand, and says, Let it stand. The will of the Lord be done.

JAMISO�,"This man might have been set at liberty if he had not appealed to Caesar — It would seem from this that such appeals, once made, behooved to be carried out.

HAWKER, "REFLECTIONS

IT will be a blessed improvement of this chapter, under the Holy Ghost’s teachings, if by contemplating the different characters at this assembly; our souls are led to see how dignified was the poor prisoner in his chains, compared to the nobles in their mistaken splendor. Could any eye, have been opened to discern objects spiritually, while looking upon the meeting, as the Prophet’s servant was in the Mount, he would have beheld the prisoner in the robes of Jesus’s righteousness, and Festus and his royal host wearing the chains of sin, and prisoners to Satan. Oh! what mistaken views do we make of all the objects of time and sense, while the vail of nature’s darkness is upon our hearts!

Reader! let you and I once more, (we never shall too often,) bless God the Holy Ghost for the thrice record of Paul’s conversion in his blessed word. Add a blessing to it, O Lord, and cause it to be a sweet savor in the souls of thy people, to numbers now on earth, as it hath been in times past, to numbers now in heaven. Yea, bless it to numbers yet unborn, even to endless generations! Amen.

COFFMA�, "Thus a Herod testifies to the innocence and sincerity of the apostle

Paul; and, although there is no evidence that Agrippa was ever any more than half-

persuaded to be a Christian, this favorable verdict from him is nevertheless of great

significance.

This writer does not hesitate to find in this wholesome verdict rendered by Agrippa

II the reason for the providential blessing of God which attended this ruler's life. He

was confirmed in his kingdom after the Jewish war and lived on until the year 100

A.D. (see under Acts 25:13).

By contrast look at those officials who either persecuted Paul or denied him justice:

Ananias "the whited wall" was out of office in two years, and murdered by his own

people within a decade.

Felix was recalled within two years; and he and his family perished in the eruption

of Vesuvius in 79 A.D.

Drusilla perished with her husband Felix and her son in the same eruption.

Bernice fell into public disgrace in Rome.

Festus died within two years of denying Paul justice.

The Sanhedrin was destroyed forever by the Jewish War ending with the sack of

Jerusalem and destruction of the temple in A.D. 70, only about a decade after the

events related in these chapters.

�ero (who later executed Paul) died wretchedly, and in disgrace. On and on the list

might go; but Herod Agrippa II alone continued until the second century. He alone

fearlessly gave an unequivocal verdict of Paul's innocence. See any connection? This

writer thinks that he does!SIZE>

In further pursuit of this theme, reference is made to the writings of Lactantius,[38]

who devoted twenty pages to the record of the judgments, punishments, disasters,

miseries and sudden death which came upon the great heathen persecutors of

Christianity, giving in detail all the horrors that befell such men as �ero, Domitian,

Decius, Valerian, Aurelian, Diocletian etc. All of this was in direct and

circumstantial fulfillment of what Jesus assuredly promised his apostles:

And shall not God avenge his elect? (Luke 18:7). History answers that God did

indeed do so. We conclude this line of thought with the words of Dummelow:

The words of Jesus' prophecy (Luke 18:7) were literally fulfilled in the calamities

which overtook the Jews and the chief heathen persecutors of the Christians.[39]

Here is concluded the record of Paul's five defenses made in Jerusalem and

Caesarea; and with his appeal to Caesar, his case was transferred to Rome. This

involved him in a long and dangerous voyage which was unfolded by Luke in the

next two chapters.

The thing that stands out in all of Paul's defenses was the speaker's innocence and

sincerity in preaching the unsearchable riches of the crucified and risen Saviour.

[38] Lactantius, Of the Manner in Which the Persecutors Died, published in The

Ante-�icene Fathers (Grand Rapids, Michigan: Wm. B. Eerdmans, Publisher,

1951), Vol. VII, pp. 301-302.

[39] J. R. Dummelow, op. cit., p. 763.

COKE, "Acts 26:32. This man might have been set at liberty, if, &c.— Though this

declaration of Agrippa would not secure St. Paul's deliverance, yet it might do him

some service, that a testimony to his innocence was pronounced by so learned and

honourable a person of the Jewish nation and religion. Festus would probably

entertain a better opinion of him upon this account, and would give directions to the

officer who attended him, to treat him with so much the greater regard. Though it

might seem in this view an unhappy circumstance, that St. Paul had made his appeal

to Caesar; yet as it was, at the time when he made it, the properest method he could

take for his own security, he would have reason to reflect upon it with satisfaction;

and especially, (as we before observed,) as his visiting Rome under the character of

a prisoner, was overruled by an extraordinary providence to answer some

important purposes. See Philippians 1:12; Philippians 1:30.

Inferences drawn from St. Paul's appearance before Agrippa. The incident before

us is another unanswerable accomplishment of our blessed Redeemer's promise,

that when his disciples should be brought before governors and kings for his sake, it

should be given them in that hour what they should speak, Matthew 10:18-19.

Indeed, it is impossible to imagine what could have been said more suitable, or more

graceful, than this discourse of St. Paul before Agrippa; a discourse, in which the

seriousness and spirituality of the Christian, the boldness of the apostle, and the

politeness of the gentleman and the scholar, appear in a most beautiful contrast, or

rather in the most happy union.

There was no appearance of flattery, in the apostle's congratulating himself upon

having an opportunity to speak before one skilled in the manners and records of the

Jews; for the more they had been attended to, with the greater advantage would the

cause of Christianity have appeared. �or could there be any arrogance in his

insisting upon the strictness of his former life; since those things which were once

gain to him, he had long before counted loss for Christ, Philippians 3:7. The

excellency of the end which inspired him was proportionable to the manner in which

he was impressed with it: and well may they serve God instantly day and night, who

have the hope of a happy resurrection before them: nor is the hope presumptuous

and vain, since it is founded on the promise of God. Why should it seem incredible

with any, that he who gave life, should restore it?—that God should raise the dead?

It was this expectation which supported the Christians while Saul breathed out

threatenings and slaughter against them, (ch. Acts 9:1.) while, mad with profane

and impious rage against Jesus of �azareth, he compelled them to blaspheme, and

persecuted them even to strange cities. What keen remorse must a conduct like this

occasion him, when he came to know what he did, and to see how gracious and

condescending a Lord he had been persecuting in his members! �o wonder, when

he took so kind a method to reclaim him, that it left so deep an impression on his

memory and his heart. Indeed, the whole unparalleled narration is so pleasant and

instructive, that we may well bear to read it a hundred times; nay, and rejoice in it,

as so many instructive circumstances are added to those which were before

advanced. Comp. ch. Acts 9:2-16 and Acts 22:5-16.

What can be more affecting than the view which our Lord here gives us of the state

in which the gospel found mankind, in comparison with that into which it was

intended to bring them? Its sacred ministry, we see, was calculated to open their

eyes, before spiritually blinded; to turn them from darkness to light, and from the

power of Satan unto God; thus to enable them to receive the remission of their sins,

and an inheritance among the saints in light. Wonderful scheme of divine goodness!

Happy the men who are employed in promoting it! Let the profane world, like

Festus, call their zeal madness, and account for it in a less decent and candid

manner than this heathen ruler himself did: still would these be found the words of

truth and sobriety; and the God of truth and wisdom will still approve them as such,

when all the wisdom of the world shall appear foolishness and infatuation.

God grant that none of us may rest in being almost persuaded to become Christians!

When convictions begin to open upon the benighted soul, let us follow the divine ray

whithersoever it leads, and not be disobedient to the heavenly vision. God grant that

all who shall read or hear the remarkable discourse before us, may be not only

almost, but altogether prevailed upon to be what they profess—to become

Christians indeed; and so attain to a temper like that of the blessed apostle, even

though his bonds were not to be excepted! The religious joy which such a disposition

must introduce, would render even heavier chains than his, light and tolerable;

chains, which would quickly be transformed into ornaments of glory, and which

shall deck the faithful soul in the presence of God, with a lustre infinitely superior to

what the diadem of Agrippa, or the robes of Festus, could display.

REFLECTIO�S.—1st, As Agrippa was the principal personage in that assembly, to

whom Festus had particularly addressed himself, he signified to St. Paul, who

waited the order of his superiors, that he was permitted to speak for himself. Glad

of the opportunity to vindicate the glorious cause of God and truth, while he

apologized for himself, with dignity stretching out his hand, the great apostle, with

conscious uprightness and unaffected simplicity, began,

1. With the satisfaction that he felt on the occasion now given him of answering

before so able and candid a judge. I think myself happy, king Agrippa, because I

shall answer for myself this day before thee, concerning the charges laid against me

by my countrymen, especially because I know thee to be expert in all customs and

questions which are among the Jews: wherefore I beseech thee to hear me patiently,

whilst I endeavour, without art or disguise, to relate the principles which have

influenced my conduct from the first day until now.

2. He freely appeals to the Jews themselves, who knew his manner of life from his

youth up, that he had been educated at Jerusalem, under the most celebrated of

their doctors, had early embraced the principles of Pharisaism, and, according to

their most rigid interpretations, had conformed to all the rites Mosaical or

traditionary; and observed with most conscientious regard the commandments of

the law, blameless in all his conversation. So that it was neither ignorance,

prejudice, loose principles, nor immoral conduct, which could be urged as a reason

for the change wrought upon him.

3. He declares freely the cause of his present bonds. It was for holding the hope of

the promise made of God unto the fathers, of a resurrection to eternal life and glory

through the divine Messiah, who had appeared in the person of Jesus of �azareth,

and by his rising from the dead had fully proved his own glorious character, and

secured the resurrection to glory of all his faithful saints. Unto which promise, not

only he, but all the truly religious of the twelve tribes, hoped to come, labouring

with fervency and constancy, day and night in their prayers, to arrive at the

possession of the blessings promised through the Messiah. And for this hope's sake

he was accused, for preaching this Messiah, the salvation which was in him, and a

resurrection to everlasting blessedness through faith in his name. So that, instead of

being an apostate from the fundamental articles of the Jewish faith, according to the

malicious accusations of his persecutors, he maintained them with all his might and

diligence. �or did he urge any thing absurd or unreasonable when he asserted the

resurrection of Jesus, as the first-fruits of his saints: for why should it be thought a

thing incredible, that God should raise the dead? Is any thing beyond God's power?

and ought we not implicitly to credit his promise? �ote; (1.) All our hopes toward

God are founded on his promises. (2.) They who would come to the possession of the

eternal blessedness, are called upon to serve God day and bight in ceaseless and

importunate prayer.

4. He owns the inveterate prejudices against Christianity under which he formerly

lay. I verily thought with myself, that I ought to do many things contrary to the

name of Jesus of �azareth, supposing it a duty that I owed to God and my brethren,

to suppress by every means the doctrine and pretensions of one who appeared so

despicable: which thing I also did in Jerusalem, being most zealous against his

disciples; and many of the saints did I shut up in prison, having received authority

from the chief priests; and, when they were put to death, I gave my voice against

them, justifying the most bloody measures, and testifying my fullest approbation of

these horrid executions: and I punished them oft in every synagogue, with restless

eagerness pursuing them, and compelled them through the dread of scourgings,

infamy, or death, to blaspheme that holy name whereby they were called; and being

exceedingly mad against them, to find many of them obstinate in their faith, and to

see the number of the disciples increase in spite of all this load of oppression, I

persecuted them even unto strange cities, longing, if possible, to extirpate the very

Christian name. If he was now therefore a preacher and a sufferer for that faith

which once he so furiously persecuted, it could arise only from the deepest

conviction; and his conversion was itself a proof of the truth of Christianity. �ote;

(1.) It is possible for those who seem most confident that they are in the right, and

are most violent in support of their opinions, to be most dangerously deceived. I

doubt not that many to this hour persecute the truth, and think they do God service.

(2.) �othing will lie heavier on the awakened conscience, than the remembrance of

former injuries done to the souls of men, the effects of which perhaps are now

irreparable.

2nd, The apostle, having related his former life and conversation, proceeds to

account for the amazing change which had been wrought in him.

1. He declares the manner of his conversion. As he approached Damascus to execute

the high-priest's commission—at mid-day, a light, brighter than the sun, darted

from heaven upon him and his companions; and, when in consternation they were

fallen together to the earth, a voice of majesty addressed him, Saul, Saul, why

persecutest thou me? It is hard for thee to kick against the pricks: these mad

attempts to wound me in my members, must be attended with ruin to thy own soul.

Terrified with this interrogation, when he replied, Who art thou Lord? the voice

answered, I am Jesus whom thou persecutest. That despised �azarene, whom he

branded as an impostor, now demonstrated to him his divine power and glory with

such evidence, as in a moment bore down all his prejudices, and struck him to the

heart with horror, shame, and remorse.

2. He who had laid him in the dust, with infinite condescension raised him up, and

invested him with that commission under which he now acted. He said, Rise, and

stand upon thy feet; for I have appeared unto thee, not to destroy thee, as thou hast

deserved, but for this purpose, to make thee a minister, and a witness both of these

things which thou hast seen, and of those things in the which I will appear to thee,

giving thee farther discoveries of my mind and will, and directions for thy conduct,

and, amid all the dangers to which hereafter for my name's sake thou mayest be

exposed, delivering thee from the

Jewish people, and from the Gentiles unto whom now I send thee with an apostolic

commission to publish the glad tidings of salvation, to open their eyes, through a

divine illumination attending thy preaching; to turn them from the darkness of

superstition, idolatry, ignorance, and error, to the saving light and knowledge of the

grace which is in Jesus Christ, and from the power of Satan who now reigns in their

hearts, unto God, converting their souls from the dominion of sin to the love and

service of the holy, ever-blessed God, that they may receive forgiveness of sins,

through me the great Redeemer of lost souls, and inheritance among them which are

sanctified by faith that is in me, prepared, if faithful, for the eternal mansions of

blessedness, through that divine faith which worketh by love, and purifies the souls

of all my faithful people. �ote. (1.) The whole world lieth in darkness and

wickedness, until the light of the spirit of God, and the power of divine grace, be

shed abroad in the heart. (2.) The great end of the Christian ministry is in order to

the conversion of men's souls to God. They are not sent of him, who are never made

use of by him to this blessed end, and neither know nor expect such fruit of their

labours. (3.) Forgiveness of sins through the blood of the atonement, is the great

foundation, on which repentance toward God can be effectually preached. We must

believe that he is a pardoning God, before we can have any hope of returning to his

favour. (4.) There can be no true sanctification, but what flows from faith which

worketh by love. (5.) Our title to glory is not of debt, but of grace. Jesus hath

purchased it for us, and freely bestows it upon his faithful people. (6.) Though the

gift be free, we must experience a meetness for it by the power of the Holy Spirit in

our hearts. We must be sanctified, before we can be glorified.

3. Borne down by such irresistible evidence, he could not hesitate a moment.

Whereupon, O king Agrippa, I was not disobedient unto the heavenly vision; but,

instantly becoming a convert to the truth, I shewed first unto them of Damascus,

and then at Jerusalem, and throughout all the coasts of Judea, and then to the

Gentiles, according to the orders given me, that they should repent and turn to God,

deeply convinced of their guilt and danger, filled with self-abhorrence, and in

simplicity desiring to renounce their sins, while they drew near to a throne of grace

through a crucified Jesus; and do works meet for repentance, to evince the genuine

conversion of their hearts to God. �ote; Unless our fruits prove the truth of the

grace which is in us, we deceive ourselves, if we think that we are real converts.

4. His indefatigable labours and zeal in preaching these benevolent and infinitely

momentous doctrines, were the only causes of provocation given to his unbelieving

brethren, who, obstinate against his testimony, and exasperated at his preaching,

seized him in the temple, and would, in a tumultuous manner, if he had not been

rescued, have pulled him in pieces on the spot. Let the impartial judge, if he had

deserved such treatment.

5. �ot intimidated by his past dangers, and having, according to the divine promise,

obtained help of God, he steadfastly persevered, supported and encouraged by the

spirit's inward assistances, and the gracious interpositions of the Lord's providence

in his behalf; witnessing both to small and great, without respect to persons, or fear

of man, that great salvation which is brought to light by the gospel, and most clearly

revealed through the death and resurrection of Jesus; saying none other things than

those which the prophets and Moses did say should come: that Christ should suffer,

and not be a temporal conqueror, but devoted to death for the sins of the world; and

that he should be the first that should rise from the dead, to die no more; and, as the

first fruits of them that slept, should quicken all his faithful saints to a glorious

immortality by his power at the last day; and should shew light unto the people and

to the Gentiles, diffusing the knowledge of his great salvation, not only among his

ancient people the Jews, but extending his grace to the ends of the earth, and

sending out the light of his gospel as the light of his sun, to all nations, tongues, and

languages, who are freely called to partake of all the blessings and privileges of his

kingdom.

3rdly, While St. Paul, warmed by the glorious subject on which he had entered, was

proceeding to display the great truths of his Redeemer's person, offices, and

character, he is,

1. Interrupted by Festus. Unable to hear with patience what he, a heathen, counted

so absurd as the resurrection of a dead man, and so strange as this miraculous

conversion, he said aloud, Paul, thou art beside thyself: much learning doth make

thee mad. He looked upon St. Paul with an air of disdain, as rather to be pitied as a

lunatic, than condemned as a criminal. Perhaps the warmth which St. Paul

expressed, as he advanced in his speech, made Festus think that his imagination was

overheated with the intenseness of his application. �ote; It is no unusual thing for

those who never knew the light of truth, and the zeal of warm affection for a

Redeemer, to stamp those who appear fervent in his cause as enthusiasts or

madmen.

2. St. Paul's reply was a sufficient proof of the falseness of this invidious imputation.

I am not mad, most noble Festus; but speak forth the words of truth and soberness,

matters of infinite importance, and supported by the most substantial evidence. He

does not resent the suggestion of the governor, but by the meekness of his reply

proves the unruffled serenity of his own mind; and, referring himself to Agrippa, he

adds, For the king knoweth of these things, before whom also I speak freely, he

being conversant in the writings of Moses and the prophets, where the sufferings

and resurrection of the Messiah are foretold; and has heard how they have been

fulfilled in Jesus of �azareth: for I am persuaded that none of these things are

hidden from him; he must have been long ago told of the death and resurrection of

Jesus Christ, and of my singular conversion; for this thing was not done in a corner,

but publicly known, and attested by unexceptionable witnesses; many of whom have

sealed, and many more are ready to seal, their testimony with their blood.

3. Turning then from Festus to Agrippa, in the most affecting and pathetic manner

he applied himself to the conscience of his royal auditor. King Agrippa, believest

thou the prophets? I knew that thou believest. He cannot entertain a suspicion to the

contrary; and with confidence expresses his assurance of the king's belief of the

inspired writings of the Old Testament; paying him the greatest compliment, while

he presses on him the most important truths.

4. Agrippa is nearly staggered with this close application, and, struck with the polite

yet serious address of the apostle, replies, Almost thou persuadest me to be a

Christian: so much reason and evidence appeared in St. Paul's discourse, that, were

it not for a regard to his dignity and temporal interests, he could become, he

thought, a convert to Christianity. �ote; Many, unable to stand before the evidence

of truth, are almost persuaded; but the world holds them in fetters, and they will not

pursue their own convictions.

5. With inimitable address, where the piety of the Christian was blended with the

politeness of the Roman, St. Paul replied; I would to God that not only thou, but

also all that hear me this day, were both almost and altogether such as I am, except

these bonds. He wished him and them all the happiness which himself enjoyed in

Christ, and exemption from all the ignominy and sufferings to which for the sake of

Jesus he was exposed.

6. The king hereupon arose, unable perhaps any longer to stand against the

powerful evidence of truth, and afraid of some more moving strokes on his

conscience: the governor and Bernice followed him, with the rest of the principal

persons. And as they retired together, and talked of St. Paul's case and his defence,

they perfectly agreed that this man, however great the clamour was against him,

had done nothing worthy of death or of bonds: so clear was the innocence of the

apostle. Then said Agrippa unto Festus, This man might have been set at liberty, if

he had not appealed unto Cesar.

ELLICOTT, "(32) This man might have been set at liberty . . .—The decision to

which Agrippa came showed the wisdom of the line which St. Paul had taken. The

matter could not be hushed up nor got rid of. The authorities could not now free

themselves from responsibility for the safe custody of the prisoner, and, by releasing

him, expose his life to the conspiracies of the Jews; and thus the Apostle at last

gained that safe journey to the imperial city which had for many years been the

great desire of his heart.

It is not without interest to note the subsequent relations between Festus and

Agrippa, during the short government of the former, as showing a continuance of

the same entente cordiale as that which we have seen in this chapter. Agrippa took

up his abode at Jerusalem in the old palace of the Asmonean, or Maccabean,

princes. It commanded a view of the city, and, from a banquet-hall which he had

erected, he could look down upon the courts of the Temple and see the priests

sacrificing even as he sat at meat. The Jews looked on this as a profanation, and

built a wall which blocked up the view both from the king’s palace and from the

portico where the Roman soldiers used to stand on guard during the festivals. This

was regarded by Festus as an insult, and he ordered the wall to be pulled down. The

people of Jerusalem, however, obtained leave to send an embassy to Rome. They

secured the support of Poppæa, already half a proselyte, after the fashion of the

time among the women of the higher class at Rome, and, by the strange irony of

history, the Temple of Jehovah was rescued from profanation by the concubine of

�ero (Jos. Ant. xx. 8, § 11). Agrippa continued to display the taste for building

which was the hereditary characteristic of his house. Cæsarea Philippi was enlarged

and named �eronias, in honour of the emperor. A vast theatre was erected at

Berytus (Beyrout) and adorned with statues. The Temple was at last finished, and

the 18,000 workmen who were thus thrown out of work were employed in repaving

the city with marble. The stateliness of the Temple ritual was enhanced by the

permission which the king gave to the Levites of the choir, in spite of the

remonstrance of the priests, that they should wear a linen ephod. Once again we

note the irony of history. The king who thus had the glory of completing what the

founder of his dynasty had begun, bringing both structure and ritual to a perfection

never before attained, saw, within ten years, the capture of Jerusalem and the

destruction of the Temple (Jos. Ant. xx. 8, § 7).

PETT, "‘And Agrippa said to Festus, “his man might have been set at liberty, if he

had not appealed to Caesar.” ’

So much so that Agrippa said to Festus that Paul might have been immediately set

free, if he had not appealed to Caesar. This verdict by the man who could appoint

and remove the High Priests of Jerusalem was clearly seen by Luke as more than

counteracting the verdicts of the High Priests themselves. The chief man in Judaism

had declared Paul to be innocent. Let all take note.

So now Paul must go under escort to Rome. They could have released him. His

appeal was only binding if there were grounds for it, and there were no grounds for

an appeal from one who was innocent. But all recognised that political expediency

prevented his release. They would not unjustly condemn him, but they dared not

release him because of the impact on the Jews. To them he was a political pawn.

Indeed had he not been a Roman citizen he would probably reluctantly have been

handed over to the Jewish court with a helpless shrug of the shoulders, for them to

determine ‘justice’, with a view to keeping the peace ‘for the good of the empire’. So

the alternative of releasing him was not an option. It would have brought turmoil.

He had become too much of a religious issue in a country gripped by religious

ferment for that to be possible. They were responsible politicians.