| Back to Home Page | Back to
Book Index |
Acts Chapter
Twenty-six
Acts 26
Paul's address to king Agrippa furnishes us with the most
complete picture of the entire position of the apostle, as he himself looked at
it when his long service and the light of the Holy Ghost illuminated his
backward glance.
He does not speak of the assembly-that was a doctrine for instruction,
and not a part of his history. But everything that related to his personal
history, in connection with his ministry, he gives in detail. He had been a
strict Pharisee; and here he connects the doctrine of Christ with the hopes of
the Jews. He was in bonds "for the hope of the promise made unto the
fathers." No doubt resurrection entered into it. Why should the king think
resurrection impossible, that God was not able to raise the dead? This brings
him to another point. He had verily thought with himself that he ought to do
many things against Jesus of Nazareth, and had carried them out with all the
energy of his character, and with the bigotry of a devout Jew. His present
condition, as a witness among the Gentiles, depended on the change wrought in
him by the revelation of the Lord when he was engaged in seeking to destroy His
name. Near Damascus a light brighter than the sun struck them all to the earth,
and he alone heard the voice of the Righteous One, so that he knew from His own
mouth that it was Jesus, and that He looked upon those who believed in Him as
Himself. He could not resist such a testimony. But as this was the great
grievance to the Jews, he shews that his own position was formally marked out
by the Lord Himself. He was called to give ocular evidence of the glory which
he had seen; that is, of Jesus in that glory; and of other things also, for the
manifestation of which Jesus would again appear to him. A glorious Christ known
(personally) only in heaven was the subject of the testimony committed to him.
For this purpose He had set Paul apart from the Jews as much as from the
Gentiles, his mission belonging immediately to heaven, having its origin there;
and he was sent formally by the Lord of glory to the Gentiles, to change their
position with respect to God through faith in this glorious Jesus, opening
their eyes, bringing them out of darkness into light, from the power of Satan
to God, and giving them an inheritance among the sanctified. This was a
definite work. The apostle was not disobedient to the heavenly vision, and he
had taught the Gentiles to turn to God, and to act as those who had done so.
For this cause the Jews sought to kill him.
Nothing more simple, more truthful, than this history. It
put the case of Paul and the conduct of the Jews in the clearest light. When
called to order by Festus, who naturally thought it nothing more than
irrational enthusiasm, he appeals with perfect dignity and quick discernment to
Agrippa's knowledge of the facts upon which all this was based: for the thing
had not been done in a corner.
Agrippa was not far from being convinced; but his heart
was unchanged. The wish that Paul expresses brings the matter back to its moral
reality. The meeting is dissolved. The king resumes his kingly place in
courtesy and condescension, and the disciple that of a prisoner; but, whatever
might be the apostle's position, we see in him a heart thoroughly happy and
filled with the Spirit and love of God. Two years of prison had brought him no
depression of heart or faith, but had only set him free from his harassing
connection with the Jews, to give him moments spent with God.
Agrippa, surprised and carried away by Paul's clear and
straightforward narrative, [1] relieves himself from the pressure of Paul's
personal address by saying, 'In a little you are going to make a Christian of
me.' Charity might have said, "Would to God that thou wert!" But
there is a spring in the heart of Paul that does not stop there. "Would to
God," says he, "that not only thou, but all those that hear me, were
... altogether such as I am, except these bonds!" What happiness and what
love (and in God these two things go together) are expressed in these words! A
poor prisoner, aged and rejected, at the end of his career he is rich in God.
Blessed years that he had spent in prison! He could give himself as a model of
happiness; for it filled his heart. There are conditions of soul which
unmistakably declare themselves. And why should he not be happy? His fatigues
ended, his work in a certain sense finished, he possessed Christ and in Him all
things. The glorious Jesus, who had brought him into the pains and labour of
the testimony, was now his possession and his crown. Such is ever the case. The
cross in service-by virtue of what Christ is-is the enjoyment of all that He
is, when the service is ended; and in some sort is the measure of that enjoyment.
This was the case with Christ Himself, in all its fulness; it is ours, in our
measure, according to the sovereign grace of God. Only Paul's expression
supposes the Holy Ghost acting fully in the heart in order that it may be free
to enjoy, and that the Spirit is not grieved.
A glorious Jesus-a Jesus who loved him, a Jesus who put the seal of
His approbation and love upon his service, a Jesus who would take him to
Himself in glory, and with whom he was one (and that known according to the
abundant power of the Holy Ghost, according to divine righteousness), a Jesus
who revealed the Father, and through whom he had the place of adoption-was the
infinite source of joy to Paul, the glorious object of his heart and of his
faith; and, being known in love, filled his heart with that love overflowing
towards all men. What could he wish them better than to be as he was except his
bonds? How, filled with this love, could he not wish it, or not be full of this
large affection? Jesus was its measure.
[1] It
is hardly to be read "almost." Relieving himself, Agrippa says,
"You'll soon be making a Christian of me," covering his feelings, as
I have said, by a slighting speech. But I have no doubt his mind was greatly
wrought upon.
── John Darby《Synopsis of Acts》
Acts 26
Chapter Contents
Paul's defence before Agrippa. (1-11) His conversion and
preaching to the Gentiles. (12-23) Festus and Agrippa convinced of Paul's
innocence. (24-32)
Commentary on Acts 26:1-11
(Read Acts 26:1-11)
Christianity teaches us to give a reason of the hope that
is in us, and also to give honour to whom honour is due, without flattery or
fear of man. Agrippa was well versed in the Scriptures of the Old Testament,
therefore could the better judge as to the controversy about Jesus being the
Messiah. Surely ministers may expect, when they preach the faith of Christ, to
be heard patiently. Paul professes that he still kept to all the good in which
he was first educated and trained up. See here what his religion was. He was a
moralist, a man of virtue, and had not learned the arts of the crafty, covetous
Pharisees; he was not chargeable with any open vice and profaneness. He was
sound in the faith. He always had a holy regard for the ancient promise made of
God unto the fathers, and built his hope upon it. The apostle knew very well
that all this would not justify him before God, yet he knew it was for his
reputation among the Jews, and an argument that he was not such a man as they
represented him to be. Though he counted this but loss, that he might win
Christ, yet he mentioned it when it might serve to honour Christ. See here what
Paul's religion is; he has not such zeal for the ceremonial law as he had in
his youth; the sacrifices and offerings appointed by that, are done away by the
great Sacrifice which they typified. Of the ceremonial cleansings he makes no
conscience, and thinks the Levitical priesthood is done away in the priesthood
of Christ; but, as to the main principles of his religion, he is as zealous as
ever. 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. These are the matter
of the promise made unto the fathers. The temple service, or continual course
of religious duties, day and night, was kept up as the profession of faith in
the promise of eternal life, and in expectation of it. The prospect of eternal
life should engage us to be diligent and stedfast in all religious exercises.
Yet the Sadducees hated Paul for preaching the resurrection; and the other Jews
joined them, because he testified that Jesus was risen, and was the promised
Redeemer of Israel. Many things are thought to be beyond belief, only because
the infinite nature and perfections of Him that has revealed, performed, or
promised them, are overlooked. Paul acknowledged, that while he continued a
Pharisee, he was a bitter enemy to Christianity. This was his character and
manner of life in the beginning of his time; and there was every thing to
hinder his being a Christian. Those who have been most strict in their conduct
before conversion, will afterwards see abundant reason for humbling themselves,
even on account of things which they then thought ought to have been done.
Commentary on Acts 26:12-23
(Read Acts 26:12-23)
Paul was made a Christian by Divine power; by a
revelation of Christ both to him and in him; when in the full career of his
sin. He was made a minister by Divine authority: the same Jesus who appeared to
him in that glorious light, ordered him to preach the gospel to the Gentiles. A
world that sits in darkness must be enlightened; those must be brought to know
the things that belong to their everlasting peace, who are yet ignorant of
them. A world that lies in wickedness must be sanctified and reformed; it is
not enough for them to have their eyes opened, they must have their hearts
renewed; not enough to be turned from darkness to light, but they must be
turned from the power of Satan unto God. All who are turned from sin to God,
are not only pardoned, but have a grant of a rich inheritance. The forgiveness
of sins makes way for this. None can be happy who are not holy; and to be
saints in heaven we must be first saints on earth. We are made holy, and saved
by faith in Christ; by which we rely upon Christ as the Lord our Righteousness,
and give up ourselves to him as the Lord our Ruler; by this we receive the
remission of sins, the gift of the Holy Ghost, and eternal life. The cross of
Christ was a stumbling-block to the Jews, and they were in a rage at Paul's
preaching the fulfilling of the Old Testament predictions. Christ should be the
first that should rise from the dead; the Head or principal One. Also, it was
foretold by the prophets, that the Gentiles should be brought to the knowledge
of God by the Messiah; and what in this could the Jews justly be displeased at?
Thus the true convert can give a reason of his hope, and a good account of the
change manifest in him. Yet for going about and calling on men thus to repent
and to be converted, vast numbers have been blamed and persecuted.
Commentary on Acts 26:24-32
(Read Acts 26:24-32)
It becomes us, on all occasions, to speak the words of
truth and soberness, and then we need not be troubled at the unjust censures of
men. Active and laborious followers of the gospel often have been despised as
dreamers or madmen, for believing such doctrines and such wonderful facts; and
for attesting that the same faith and diligence, and an experience like their
own, are necessary to all men, whatever their rank, in order to their
salvation. But apostles and prophets, and the Son of God himself, were exposed
to this charge; and none need be moved thereby, when Divine grace has made them
wise unto salvation. Agrippa saw a great deal of reason for Christianity. His
understanding and judgment were for the time convinced, but his heart was not
changed. And his conduct and temper were widely different from the humility and
spirituality of the gospel. Many are almost persuaded to be religious, who are
not quite persuaded; they are under strong convictions of their duty, and of
the excellence of the ways of God, yet do not pursue their convictions. Paul
urged that it was the concern of every one to become a true Christian; that
there is grace enough in Christ for all. He expressed his full conviction of
the truth of the gospel, the absolute necessity of faith in Christ in order to
salvation. Such salvation from such bondage, the gospel of Christ offers to the
Gentiles; to a lost world. Yet it is with much difficulty that any person can
be persuaded he needs a work of grace on his heart, like that which was needful
for the conversion of the Gentiles. Let us beware of fatal hesitation in our
own conduct; and recollect how far the being almost persuaded to be a
Christian, is from being altogether such a one as every true believer is.
── Matthew Henry《Concise Commentary on Acts》
Acts 26
Verse 2
[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:
King Agrippa —
There is a peculiar force in thus addressing a person by name. Agrippa felt
this.
Verse 3
[3] 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.
Who art accurately acquainted — Which Festus was not; with the 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, repeats
and explains it. Agrippa had 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. Nothing 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.
Verse 4
[4] My
manner of life from my youth, which was at the first among mine own nation at
Jerusalem, know all the Jews;
From my youth, which was from the beginning — That is, which was from the beginning of my youth.
Verse 5
[5]
Which knew me from the beginning, if they would testify, that after the most
straitest sect of our religion I lived a Pharisee.
If they would testify — But they would not, for they well knew what weight his former life must
add to his present testimony.
Verse 6
[6] And now I stand and am judged for the hope of the promise made of God unto
our fathers:
And now —
This and the two following verses are in a kind of Acts 26:6,7,8 parenthesis, and show that what
the Pharisees rightly taught concerning the resurrection, Paul likewise
asserted at this day. The ninth verse is connected with the fifth. For
Pharisaism Acts 26:9,5 impelled him to persecute.
I stand in judgment for the hope of the
promise — Of the resurrection. So it was in effect.
For unless Christ had risen, there could have been no resurrection of the dead.
And it was chiefly for testifying the resurrection of Christ, that the Jews
still persecuted him.
Verse 7
[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.
Our twelve tribes —
For a great part of the ten tribes also had at various times returned from the
east to their own country, James 1:1; 1 Peter 1:1.
Worshipping continually night and day — That is, this is what they aim at in all their public and private
worship.
Verse 8
[8] Why
should it be thought a thing incredible with you, that God should raise the
dead?
Is it judged by you an incredible thing — It was by Festus, Acts 25:19, to whom Paul answers as if he had
heard him discourse.
Verse 9
[9] I
verily thought with myself, that I ought to do many things contrary to the name
of Jesus of Nazareth.
I thought —
When I was a Pharisee: that I ought to do many things - Which he now
enumerates.
Verse 10
[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.
I shut up many of the saints — Men not only innocent, but good, just, holy.
I gave my vote against them — That is, I joined with those who condemned them. Perhaps the chief
priests did also give him power to vote on these occasions.
Verse 11
[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.
I compelled them —
That is, some of them; to blaspheme - This is the most dreadful of all! Repent,
ye enemies of the Gospel. If Spira, who was compelled, suffered so terribly,
what will become of those who compel, like Saul, but do not repent like him.
Verse 12
[12]
Whereupon as I went to Damascus with authority and commission from the chief
priests,
Verse 13
[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.
O King —
Most seasonably, in the height of the narration, does he thus fix the king's
attention.
Above the brightness of the sun — And no marvel. For what is the brightness of this created sun, to the
Sun of righteousness, the brightness of the Father's glory?
Verse 14
[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.
In the Hebrew tongue — St. Paul was not now speaking in Hebrew: when he was, Acts 23:7, he did not add, In the Hebrew tongue.
Christ used this tongue both on earth and from heaven.
Verse 17
[17]
Delivering thee from the people, and from the Gentiles, unto whom now I send
thee,
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 enjoys 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.
Verse 18
[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.
To open — He
opens them, who sends Paul; and he does it by Paul who is sent; their eyes -
Both of the Jews and Gentiles: that they may turn - Through the power of the
Almighty, from the spiritual darkness wherein they were involved, to the light
of Divine knowledge and holiness, and from the power of Satan, who now holds
them in sin, guilt, and misery, to the love and happy service of God: that they
may receive through faith - (He seems to place the same blessings in a fuller
light,) pardon, holiness, and glory.
Verse 19
[19]
Whereupon, O king Agrippa, I was not disobedient unto the heavenly vision:
From that time —
Having received power to obey, I was not disobedient - I did obey, I used that
power, Galatians 1:16. So that even this grace whereby
St Paul was influenced was not irresistible.
Verse 20
[20] But
shewed first unto them of Damascus, and at Jerusalem, and throughout all the
coasts of Judaea, and then to the Gentiles, that they should repent and turn to
God, and do works meet for repentance.
I declared —
From that hour to this, both to Jew and Gentile, that they should repent - This
repentance, we may observe, is previous both to inward and outward holiness.
Verse 21
[21] For
these causes the Jews caught me in the temple, and went about to kill me.
For these things —
The apostle now applies all that he had said.
Verse 22
[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:
Having obtained help from God — When all other help failed, God sent the Romans from the castle, and so
fulfilled the promise he had made, Acts 26:17.
Verse 24
[24] And
as he thus spake for himself, Festus said with a loud voice, Paul, thou art
beside thyself; much learning doth make thee mad.
Festus said, 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 tho polite and learned Greeks and Romans! Nay, 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.
Verse 25
[25] But
he said, I am not mad, most noble Festus; but speak forth the words of truth
and soberness.
I am not mad, most excellent Festus — The style properly belonging to a Roman propretor. How inexpressibly
beautiful is this reply! How strong! yet how decent and respectful! Mad men
seldom call men by their names, and titles of honour. Thus also St. Paul
refutes the charge. But utter the words of truth (confirmed in the next verse)
and sobriety - The very reverse of madness. And both these remain, even when
the men of God act with the utmost vehemence.
Verse 26
[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.
For the king knoweth of these things — St. Paul having refuted Festus, pursues his purpose, returning
naturally, and as it were, step by step, from Festus to Agrippa.
To whom I speak with freedom — This freedom was probably one circumstance which Festus accounted
madness.
Verse 27
[27] King
Agrippa, believest thou the prophets? I know that thou believest.
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! - Here Paul lays so fast hold on the king that he can scarce
make any resistance.
Verse 28
[28] Then
Agrippa said unto Paul, Almost thou persuadest me to be a Christian.
Then Agrippa said unto Paul, Almost thou
persuadest me to be a Christian! — See here, Festus
altogether a heathen, Paul alogether a Christian, Agrippa halting between both.
Poor Agrippa! But almost persuaded! So near the mark, and yet fall short!
Another step, and thou art within the vail. Reader, stop not with Agrippa; but
go on with Paul.
Verse 29
[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.
I would to God —
Agrippa had spoke of being a Christian, as a thing wholly in his own power.
Paul gently corrects this mistake; intimating, it is the gift and the work of
God; that all that hear me - It was modesty in St. Paul, not to apply directly
to them all; yet he looks upon them and observes them; were 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.
Verse 30
[30] And
when he had thus spoken, the king rose up, and the governor, and Bernice, and
they that sat with them:
And as he said this, the king rose up — An unspeakably precious moment to Agrippa. Whether he duly improved it
or no, we shall see in that day.
Verse 31
[31] And
when they were gone aside, they talked between themselves, saying, This man
doeth nothing worthy of death or of bonds.
This man doth nothing worthy of death, or of
bonds — They speak of his whole life, not of one
action only. And could ye learn nothing more than this from that discourse? A
favourable judgment of such a preacher, is not all that God requires.
── John Wesley《Explanatory Notes on
Acts》
Chapter 26. King Agrippa
Turn from
Darkness to Light
Turn from the Power of Satan to God
I. Testify to
Agrippa
II. Vision from
Heaven
III. Agrippa
not Persuaded
── Chih-Hsin Chang《An Outline of The New Testament》
PAUL’S EXPERIENCE.
Acts 26:5-26.
Ⅰ. Conversion of Paul. The Apostle tells Agrippa what he was when
in his natural state; namely, a self-righteous Pharisee (verse 5), an opponent
to Jesus (verse 9), a persecutor of the saints (verse 10), a misguided man in
obeying the priests (verse 10), an inflicter of punishment upon God’s people
(verse 11), an instrument in the hands of Satan in causing some of the
disciples of Christ to blaspheme (verse 11), and a fanatic, in that he was “
exceedingly mad” in his unholy service (verse 11); but a vision of Christ in
His holiness caused him to see his sinfulness. It was Paul’s obedience to the
heavenly vision that was the pivot upon which the persecutor became the pleader
with God and men (verse 19).
Ⅱ. Commission of Paul. Being saved through Christ he was next sent by
Christ to preach the Gospel. We are saved to serve, we do not serve to be
saved. Paul was sent to accomplish a fivefold purpose in the power of the Holy
Spirit (verse 18).
Revelation. “ Open their eyes.”
Repentance. “ Turn from darkness to
light.”
Release. “ From the power of Satan
unto God.”
Remission. “ Receive forgiveness of
sin.”
Riches. “ Inheritance.”
All
these blessings are bestowed upon those who have faith in Christ.
Ⅲ. Consecration of Paul. “I was not disobedient,” ＆c.(ver.19). Obedience is the law of the Kingdom of Grace.
Ⅳ. Continuance of Paul. (verse 22). The Apostle tells us the secret of
his continuance: it was because he obtained (not attained) help from God. Obtainment
is the secret of attainment. Mark that the Apostle obtained help for a specific
object, 6z., that he might witness to and of the things in the Scriptures.
Ⅴ. Creed of Paul (verse 23). He believed in the sufferings of Christ
for the sins of man, and in the resurrection of Christ for the justification of
the believer (Rom.4:25).
Ⅵ. Calmness of Paul (verse 25). Festus thinks that Paul is mad as he
listens to the earnest and burning words which fall from his lips, and tells
him so; but, as the Apostle says, he is perfectly cool and calm , and speaks
froth “ the words of truth and soberness.”
Ⅶ. Courage of Paul (verse 26). The Apostle does not hesitate to tell
King Agrippa that he knew what he was speaking about, and then begins to put
pointed questions to him. Courage is one of the fruits of the filling of the
Holy Spirit (Acts 4:31).
── F.E. Marsh《Five Hundred Bible Readings》