A verse by verse commentary on Acts chapter 26 dealing with Paul before King, Festus and Bernice. He shares his testimony of how he persecuted Christians but then was converted when Jesus appeared to him, Agrippa would have set him free, but he had appealed to Caesar and had to be sent to Rome.

1. ACTS 26 COMME TARY
EDITED 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.

2. 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).

3. 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.

4. 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

5. 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.

6. 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

7. 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!

8. 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).

9. 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

10. 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

11. 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

12. 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

13. 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

14. 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

15. 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,

16. 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

17. 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.

18. 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

19. 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

20. 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

21. 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.

22. 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

23. 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

24. 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

25. 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

26. 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).

27. 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

28. 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.

29. (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.

30. 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:

31. [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.

32. 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