Chapter 26

2 Paul, in the presence of Agrippa, declareth his life from his childhood, 12 and how miraculously he was converted, and called to his apostleship. 24 Festus chargeth him to be mad, whereunto he answereth modestly. 28 Agrippa is almost persuaded to be a Christian. 31 The whole company pronounce him innocent.

1. Agrippa. See on ch. 25:13. The young king stands in striking contrast to Paul. This last scion of a decayed line of Jewish kings, the Maccabees, and of the house of Herod, Agrippa professed to be a Jew but was at heart a Roman. His reign marked the end of a dynasty and of an era. From the first the Herodian dynasty had been captive to Rome, and had certainly made no brilliant record. Before him stands Paul, old now, but strong in his convictions, and confident despite the circumstances. Agrippa is cynical, indifferent to real values; Paul is ardent for truth, no matter what the cost to himself.

Stretched forth the hand. Mention of this spontaneous gesture suggests that Luke may have been an eyewitness (cf. ch. 21:40).

Answered. That is, made his defense (see on ch. 25:8). In making this defense before Agrippa, Paul addresses himself to one who is nominally a Jew, yet apparently not hostile. Confident that he will be better understood, he no doubt spoke with greater freedom, and perhaps in more detail than at his earlier hearing before Felix and Festus.

2. Happy. Gr. makarios, “happy,” “fortunate,” “blessed” (see on Matt. 5:3). Paul is more at ease with Agrippa than with anyone before whom he has appeared since his arrest. Agrippa could evaluate far more accurately and quickly than a pagan magistrate the emotions felt by both accusers and accused. Paul doubtless hoped to reach the Roman mind of Festus through that of Agrippa. Although Paul spoke in his own defense, his thoughts were no doubt chiefly of proclaiming Christ to those assembled before him. Their conversion, their release from the bonds of sin, would mean more to him than his own release from the chains that bound him (see Acts 26:29). Paul was altogether sincere in his opening statement, “I think myself happy.”

Touching. Or, “regarding.”

3. Especially. This word probably refers to Paul’s happiness (v. 2) to tell all to Agrippa, rather than to Agrippa’s being expert above other prominent and well-informed Jews (cf. ch. 25:26).

Customs and questions. See on chs. 6:14; 21:21.

4. Manner of life. Paul’s conduct, his principles of living, and his philosophy of life.

At the first. Rather, “from the beginning.” Paul had come to Jerusalem as a youth. Even in Tarsus from the days of childhood he had been immersed in Jewish ways. At Jerusalem he had spent the years so formative of character, and all who knew him from that time could testify to his way of life among them.

At Jerusalem. Or, “and at Jerusalem.” This translation would suggest that even in Tarsus Paul had associated primarily with his own people, who doubtless formed a self-contained colony in that pagan city (see on ch. 9:11). Paul was thoroughly imbued with Jewish customs and prejudices, and would be unlikely to go against them. His further studies in Jerusalem as a youth would deepen his childhood experiences and loyalties.

Know all the Jews. Many leading Jews had known Paul, and more had known of him, chiefly as a young man admitted to the Sanhedrin (ch. 8:1, 3; AA 102) and from the reputation he had earned as an ardent persecutor of the hated Nazarene sect. Because of the confidence of the leaders in him he had been entrusted with the special mission to Damascus (ch. 9:1, 2).

5. From the beginning. Or, “from the first,” an expression Luke uses similarly concerning his knowledge of the gospel story (Luke 1:3).

If they would testify. But they were unwilling to speak in Paul’s favor the things they personally knew to be true.

Most straitest. Literally, “most strict.” The Greek does not have the double superlative. Compare Phil. 3:4–6.

Sect. The word may mean either “heresy” or “sect” (see on chs. 5:17; 15:5; 24:14). Here it designates the Pharisees as a sect.

A Pharisee. See Vol. V, pp. 51, 52.

6. Am judged. Or, “to be judged,” that is, in spite of his loyalty to the fundamental principles of Judaism (vs. 4, 5). As a Christian, Paul believed “none other things than those which the prophets and Moses did say should come” (v. 22).

The promise. That is, the promise of a coming Messiah, in which all other promises to Israel centered, for which the twelve tribes had ever been looking, and which Paul declares met its fulfillment in Jesus. Implicit in the promise of a Messiah is His resurrection (see on Isa. 53:10–12), for of what help could a dead Messiah be to Israel? To Paul, the resurrection of Jesus was the great central fact that justified all his hopes for the future (1 Cor. 15:12–23; Phil. 3:10, 11; 1 Thess. 4:13–18; Titus 2:13). The chief difficulty with Jewish thought concerning the Messiah was that the Jews had so concentrated on OT promises of national greatness and the coming of a Messiah destined to defeat their enemies—all envisioned by the prophets, to be sure (see Vol. IV, pp. 27–32)—that they lost sight of the fact that Messiah must first suffer and die for their sins (see on Luke 4:19). Paul knew that the promises of glory would be fulfilled in Christ’s second advent (1 Cor. 15:51–54; Heb. 9:28).

Our fathers. Including, particularly, Abraham, Isaac, and Jacob.

7. Unto which promise. That is, the blessing promised to Abraham (Gen. 12:1–3) and repeated to his descendants from generation to generation. To Paul, Jesus was the personification, the instrument, and the realization of this blessing (Rom. 4:12, 13; 1 Cor. 1:30).

Twelve tribes. Though ten of the tribes were largely scattered among the nations whither they had been driven as captive migrants, nevertheless they were still considered as inheritors of the promises. No doubt a remnant from these tribes had remained faithful to God (cf. 1 Kings 19:18). James addressed his epistle “to the twelve tribes which are scattered abroad” (James 1:1). Anna the prophetess was of the tribe of Asher (Luke 2:36). Through the years after the restoration many of the exiles must have drifted back to their homeland. In the Talmud (Berakoth 20a, Soncino ed., p. 120) Rabbi Johanan is said to be “from the seed of Joseph.”

Instantly. Gr. en ekteneia, “earnestly.” The word “instantly” no longer conveys the meaning expressed by the Greek.

Day and night. This expression intensifies the idea of the zeal and earnestness with which devout Jews practiced their religion.

Agrippa. Textual evidence favors (cf. p. 10) the omission of this word.

I am accused. Paul has been challenged for two basic aspects of the Messianic hope: (1) that Jesus is the Messiah, and (2) that the Messiah has risen from the dead (see on v. 6). Paul, a Jew of the Jews and a Pharisee of the Pharisees, is thus charged by his fellow countrymen on the grounds of the very hope in which Judaism centers. He, the strictest of the strict, branded an apostate-the most ardent patriot declared a traitor!

Of the Jews. That is, by the Jews. They of all people should have championed his cause before the Gentiles, instead of appearing in the role of accusers!

8. A thing incredible. To Paul, a Pharisee and a Christian, belief in the resurrection of the dead generally, and of Jesus in particular, was inevitable. Without the hope of the resurrection the whole fabric of Jewish faith (see ch. 24:15)—to say nothing of that of Christianity (see 1 Cor. 15:12–22)—ravels out. Without the hope of a resurrection, faith in God loses its meaning (see on Matt. 22:32; 1 Cor. 15:14, 17, 19).

You. The pronoun is plural, thus including the entire audience.

9. Contrary. Once Paul had fought Christianity “in all good conscience” (ch. 23:1), but it was a conscience made insensitive by the years of Jewish environment and instruction.

The name. A common expression in the Acts designating the Resurrected One (see on ch. 2:38), who was in very truth the incarnation of all the hopes of Israel (see on John 1:14).

10. I also did. It seems strange to think that Paul, the great hero of the early church, Apostle to the Gentiles and author of nearly a third of the NT, was at one time a bright star in the firmament of Judaism, well esteemed among the Jews (see chs. 7:58; 8:1; 9:1, 2; 22:4, 5). He had once been promoted to high honor (cf. AA 102) and entrusted with important responsibilities (ch. 9:1, 2) by the very men who now so vehemently accuse him, or by their immediate successors. His work as persecutor had not resulted from a burst of anger, but was the planned campaign of a devout man, ambitious to serve his nation and church and utterly ruthless in attaining his ends. Furthermore, these activities had centered in Jerusalem, where his enemies, the more bitter because they had once been friends, were now scheming to put him to death (ch. 25:1–3).

Put to death. Only the death of Stephen is mentioned specifically by Luke. Evidently there were others for whose death Paul had been responsible.

Gave my voice. That is, cast my vote.

11. In every synagogue. Apparently the early believers did not separate themselves from the synagogues, but continued to worship with their Jewish brethren there and in the Temple (ch. 2:46). For the synagogues as places of punishment see Matt. 10:17; 23:34; Mark 13:9; Luke 12:11; Vol. V, p. 56. About a.d. 205 Tertullian called the Jewish synagogues fountains of persecution (Scorpiace 10).

Compelled. Literally, “kept compelling,” or “was trying to force.”

To blaspheme. That is, to renounce belief in Christ as the Messiah (cf. Lev. 24:11–16). Pliny (c. a.d. 108) found Christians preferring death to denouncing Christ (Letters x. 96).

Mad. Literally, “angry,” “furious.” Paul had been a religious fanatic, perhaps partly in an attempt to smother the pleadings of the Holy Spirit (see 1 Tim. 1:13).

Strange cities. That is, foreign cities, meaning cities beyond the borders of Palestine.

12. Whereupon. Literally, “in [pursuit of] which things,” meaning “on which errand.”

With authority. Paul was the Sanhedrin’s roving commissioner against heresy. He was the inquisitor-general of Judaism.

13. At midday. The blinding light was not that of the sun, for Paul had been traveling for hours under its increasing brightness, without distress. In the brightest sunlight, a supernatural light, even brighter than that of the sun, blinded him. In vs. 13–18 only points in the narrative of Paul’s conversion not commented on in ch. 9:1–22 are discussed (see p. 228).

14. A voice speaking. All heard the sound; only Paul understood the words (see on Acts 9:4, 5; cf. Dan. 10:7; John 12:28, 29).

Kick against the pricks. This appears to have been a well-known Greek proverb, which might well have been current among any agricultural people, even the Jews. The figure is drawn from the Eastern plowman’s custom of using an iron goad to hasten the slow gait of his oxen. It is possible that the scene was actually being enacted beside the Damascus road, and that the Lord took it as an apt illustration for His message to the persecutor. (For Jesus’ use of current proverbs see on Luke 4:23.) The form of the verb translated “to kick,” may be understood as meaning “to keep on kicking,” and the word translated “pricks” (kentra) means “goads” (cf. 1 Cor. 15:55, where it appears in the singular and is translated “sting”). The divine message suggests that Paul’s conscience had been vigorously resisting the appeals of the Holy Spirit (cf. on Acts 8:1). The spirit of Gamaliel, Paul’s teacher (ch. 22:3), was more tolerant than that which Paul was now exhibiting. This educational background, and also the fact that before his conversion Paul already had relatives who were Christians (Rom. 16:7), doubtless were factors in his spiritual crisis.

15. I am Jesus. Gr. egoµ eimi Ieµsous (see on ch. 9:5).

16. Make thee a minister. See on ch. 9:10, 15, where God instructs Paul through His representative, Ananias of Damascus.

Which thou hast seen. Textual evidence is divided (cf. p. 10) between this and the reading “in which you have seen me.” Paul actually saw his Lord (Acts 22:17, 18; 1 Cor. 9:1; 15:8). It was on the basis of this direct commission that Paul laid his claim to apostleship. He knew by personal experience that Christ was risen indeed (cf. Gal. 1:15–18; 1 Tim. 2:7). To be genuine, a witness must have firsthand knowledge of that concerning which he testifies.

I will appear. Christ appeared to Paul upon repeated occasions, to guide and to intervene (see Acts 18:9, 10; 22:17–21; 23:11; 1 Cor. 11:23; 2 Cor. 12:1–5). Paul was an eyewitness of the risen Lord, and knew from personal experience the truth of the resurrection.

17. Delivering thee. This and other details of the experience are not mentioned in previous accounts (ch. 9:22). This was not a promise that the Lord would keep Paul out of danger, but that He would be with him in times of danger.

The people. That is, the Jews, as contrasted with the Gentiles (cf. v. 23).

I send thee. The pronoun “I” is emphatic. No less a personage than Jesus Himself invests Paul with apostleship.

18. Open their eyes. See on Luke 4:18. A promise of success in his mission. Paul knew that the devil had blinded men’s spiritual eyes (Rom. 1:20–32; 2 Cor. 4:4). Even while Jesus spoke to him Paul was suffering physical blindness. How well he could appreciate the need for the opening of the eyes!

Turn them. Or, “that they may turn.” Now, having their eyes opened, they could see certain death at the end of the road they were traveling. This should lead them to turn about.

From darkness to light. See on John 1:4–9.

Power of Satan. Satan had led all men into sin. He was, indeed, the author of sin. Only the superior power of Christ can release men from his clutches.

Forgiveness of sins. Jews and Gentiles alike could not rid themselves of sin. The gospel made accessible to them the good news of the remission—the sending away—of sin (John 1:7–9; 1 Peter 2:24).

Inheritance. Instead of the vanities of this temporary world, aging in wickedness, Paul was to offer the Gentiles “an inheritance incorruptible, and undefiled, and that fadeth not away” (1 Peter 1:4).

Sanctified by faith. Paul often mentions sanctification, the process of character transformation through which the saints must go. To instantaneous freedom from the guilt of sin, through justification (see on Rom. 4:8), it adds a repeated and continuous dedication of the mind and the life to the goal of perfection in Christ. It is the “work … of a lifetime” (see AA 560–562). See on Matt. 5:48. As all Christians must, Paul was experiencing a continuing dedication, proceeding from victory to victory in Christ (Phil. 3:12–14; see on Rom. 8:1–4).

19. I was not disobedient. Paul did not “kick against the pricks” (see on v. 14). He made a full surrender, in response to the vision Christ accorded him. So complete was this dedication that henceforth he never hesitated once the path of duty became plain. He asked only to know what his Lord required, and then did it (see ch. 16:6–12). Throughout life his only question was, “What shall I do, Lord?” (ch. 22:10). He could still have chosen to disobey, but the “love of Christ” constrained him (2 Cor. 5:14).

The heavenly vision. See on ch. 9:3–7. This was not a dream. Saul literally met his Lord on the Damascus road and came to know Him personally—in a sense more personally than those who had known Him in the flesh. To Paul this vision remained a living reality. Paul knew in whom he had believed (2 Tim. 1:12).

20. Shewed. Literally, “declared,” or “announced.” Paul was God’s evangelist, His herald of good news.

Them of Damascus. Paul set to work immediately, where he was at the time of his conversion, the very place where he had intended to inflict grave injury upon the church (see on ch. 9:19–22).

At Jerusalem. Paul returned to Jerusalem some three years later (Gal. 1:18). There, at the risk of his life, he witnessed with such boldness that the Jews, particularly the Hellenestic Jews (see on Acts 6:1; 14:1), were infuriated (ch. 9:29).

All the coasts. That is, all the region. Just when Paul carried on this evangelization in Judea is not clear, though it was done perhaps at the time of one of one or more of his several trips to Jerusalem (see Acts 11:29, 30; 12:25; 15:3, 4; 18:22; 21:8–15; cf. Gal. 1:22).

The Gentiles. Paul’s mission to the Gentiles began some nine or ten years later at Antioch in Syria (chs. 11:25, 26; 13:1–4).

Repent. Gr. metanoeoµ, “to change [one’s] mind” (see on Matt. 3:2; Acts 3:19–21).

Do works. See on Matt. 3:8. Paul is not here advocating righteousness by works, but the kind of “works” that characterize a life that has attained to righteousness by faith in Christ. He does not mean that it is possible to earn righteousness by the performance of certain deeds, but rather that true righteousness automatically produces deeds commensurate with, and that attest to, the presence of the grace of God in the life. No evangelist has ever emphasized more than Paul the glorious fact of righteousness by faith through God’s saving grace (Rom. 3:21, 22, 27; Eph. 2:5–8). But whenever Paul mentions the free gift of salvation, he also dwells, as here, upon the good works that follow (see Rom. 8:1–4). The man of faith establishes the law (Rom. 3:31), for he is “created in Christ Jesus unto good works” (Eph. 2:10). Whenever there is true righteousness by faith, that righteousness is evident in good works. “Faith without works is dead” (see James 2:14–24).

21. Caught me. See on ch. 21:27–31.

22. Help of God. See on chs. 21:31, 32; 23:11, 12, 30. To human eyes it was Lysias and his soldiers who had rescued Paul, but he knew that God had sent the help (see ch. 23:11).

Witnessing. See on chs. 9:15; 26:1.

The prophets and Moses. That is, the OT (see on Luke 24:44). Paul repeatedly affirms his confidence in, and loyalty to, the Scriptures (see on Acts 24:14). Prophecies of the Messiah, fulfilled in Jesus, are sprinkled through the pages of the OT.

23. Christ. Literally, “the Christ” (see on Matt. 1:1).

Should suffer. The sufferings, death, and resurrection of Christ were the very points at issue between the Jews and Paul. In Jewish Messianic thinking there was no room for a suffering and dying Messiah, and thus no reason for the Messiah to rise from the dead (see on v. 6). Paul’s statement here is almost identical with that of Jesus on the way to Emmaus (see on Luke 24:25–27). “Christ crucified” has ever been “a stumblingblock” to the Jews (1 Cor. 1:23). See on Acts 13:27–37.

First that should rise. Christ is “the first-fruits of them that slept” (1 Cor. 15:20), the “firstborn from the dead” (Col. 1:18). He was also first to proclaim that the dead shall live through faith in Him (John 5:21–29; 11:23–26). Christ was not first in point of time to rise from the dead. Moses comes first in that sense (Luke 9:28–30; Jude 9). Christ was the “first” in prominence and as the author of life (Col. 1:15, 16; 3:4). Having conquered death (Acts 2:24; Rev. 1:18), He guaranteed life to all who trust in Him and in His power. His resurrection was a pledge of the general resurrection of the just (1 Cor. 15:12–22). It is He who has “brought life and immortality to light” (2 Tim. 1:10).

Shew light. Or, “proclaim light.” The gospel, as old as man’s need of a Saviour, is proclaimed with new force in the light of His death and resurrection. See on John 1:4–9.

The people. That is, the Jews. Simeon called the infant Jesus “a light to lighten the Gentiles, and the glory of” His “people Israel” (Luke 2:32).

The Gentiles. To whom Paul was Heaven’s chosen messenger to proclaim the light of truth (see on ch. 9:15).

24. Spake for himself. That is, made his defense.

Festus said. He had heard more than he was able to understand, or perhaps cared to listen to. His protest was vociferous. The preaching of the cross is “foolishness” to ears attuned to earth (1 Cor. 1:23).

Beside thyself. That is, mad, as later here and in v. 25. Festus was probably sincere in believing that Paul’s obsession with lofty themes had affected his mind. What Agrippa could understand, if he would, was completely beyond the Roman, Festus.

25. Most noble. That is, excellent, a title of honor in common use, and appropriate to Festus’ high official position (see on Luke 1:3; Acts 23:26; 24:3).

Soberness. The opposite of the madness charged against him.

26. The king knoweth. Paul appeals to Agrippa to acknowledge the historical accuracy of his statements concerning Christ.

Speak freely. The account of Paul’s conversion recorded in this chapter is given in more detail than the versions of the same narrative in chs. 9; 22. Paul did speak freely, partly because he had in King Agrippa an informed listener, and perhaps partly because he realized this was probably his final hearing in Palestine. Much depended upon it, both for himself and for his listeners.

None of these things. That is, the life and ministry of Jesus, His death and resurrection, the experience at Pentecost, the miracles performed by Peter, John, and the other apostles, the amazing conversion of Paul, the remarkable results that followed the preaching of the gospel.

Not done in a corner. The Pharisees had complained that “the world is gone after” Jesus (John 12:19), and the Jews told the magistrates in Thessalonica that the apostles had “turned the world upside down” (Acts 17:6). The interest and excitement, as well as controversy, that attended the proclamation of the gospel, confirm what Paul has said.

27. Believest thou? Presumably, as a Jew, he did. The prophets had foretold all that Paul related about Jesus. See on v. 22.

I know. Not wishing tactlessly to place Agrippa in a difficult position, Paul anticipates his answer. Agrippa realized that all Paul said was true, but, for him, knowledge and conviction failed to produce action (see on Matt. 7:21–27).

28. Almost. Gr. en oligoµ, literally, “in a little,” possibly “in a little [time],” but never “almost.” The ambiguity of the Greek text of this verse has resulted in various attempts at translation and exegesis. Commentators, generally, have concluded that Agrippa spoke in irony, as if to make light of Paul’s serious appeal of vs. 26, 27. If so, his irony was a mask to conceal his real feelings (see AA 438). Like Agrippa, those who are under deep conviction oftentimes speak and act in an indifferent way, particularly in the presence of unbelieving associates. Though under deep conviction, Agrippa perhaps wished to give those assembled in the procurator’s audience chamber the impression that he thought Paul naive to think a prisoner could convert a king in so short a time, or with so brief an explanation.

29. Not only thou. Nothing daunted, Paul still presses his appeal.

Were. Literally, “might become.”

Both almost, and altogether. Literally, “whether in little or in much,” with reference to the “in a little” of Agrippa’s exclamation (v. 28). However little or much Paul has given by way of evidence, it is enough upon which to base an appeal to an informed Jew like the king.

Except these bonds. As Paul gestures with his hands he remembers the chains with which he is bound.

30. When he had thus spoken. Textual evidence favors (cf. p. 10) the omission of these words.

The king rose up. The interview ends with no visible results from Paul’s able but brief presentation and his earnest plea. How deep Paul’s disappointment may have been can only be guessed.

31. Talked between themselves. Rather, “they spoke one with another,” exchanging views on Paul’s case.

Nothing worthy of death. Paul might be “mad” (vs. 24, 25), but he was not dangerous. Festus and Agrippa were apparently willing to concede that Paul was sincere, informed, and afire with zeal for God.

32. Set at liberty. See on ch. 25:11.

Ellen G. White comments

1–3AA 435

1–32AA 435–438

5 GC 213

8–19AA 436

9–11AA 103

10, 11 SC 41; 5T 641

12 AA 123

12–14AA 114

16–18AA 126

18 AA 159; MB 109

20 AA 125

20–27AA 437

28 EW 207; GC 164

28, 29 Ed 67; SR 313

28–32AA 438