Acts26
English Standard Version
1 , have to . his and made his :
2I that it is , , I am to the ,
3 because the the . I to to .
4 manner of my , the own and , is by the .
5They have for a long , they are , to the of I have as a .
6 I here on because my in the ,
7 to , as they . And I am , O !
8 is it any of the ?
9 was that I to in the of of .
10 I . not of the in the , when were put to I my against .
11 I the and tried to them , in against I them .
12 this I the of the .
13At , O , I the a from , than the , that those who .
14 when the , I a in the , , , are you ? It is for to the .
15 , are , ? the , are .
16 , I have to this , to as a the in which you have me and those in I will to ,
17 your the — I am
18to , so that they may from the of , that may of a those who are by .
19 , O , I to the ,
20 those in , in the of , also to the , that they should , in with their .
21 this the the and to me.
22 I have the that comes , and I here to , the :
23 the and , by being the to the , both to our to the .
24 as was these in his , with a , , you are out of your ; your is out of your .
25 , I am out of my , , I am .
26 the these , I . I am that of has his , been a .
27 , do you the ? I you .
28 , a would you to a ?
29 , or , to that who this might I — for .
30 the , the those who were with .
31 when they had , they , is to .
32 to , have been he .
Study Guide
Public-domain commentary and original-language notes for Acts 26.
Chapter Summary
In this chapter: Paul's defence before Agrippa. (1–11). His conversion and preaching to the Gentiles. (12–23). Festus and Agrippa convinced of Paul's innocence. (24–32).
vv1-11
Christianity teaches us to give a reason of the hope that is in us, and also to give honour to whom honour is due, without flattery or fear of man. Agrippa was well versed in the Scriptures of the Old Testament, therefore could the better judge as to the controversy about Jesus being the Messiah. Surely ministers may expect, when they preach the faith of Christ, to be heard patiently. Paul professes that he still kept to all the good in which he was first educated and trained up. See here what his religion was. He was a moralist, a man of virtue, and had not learned the arts of the crafty, covetous Pharisees; he was not chargeable with any open vice and profaneness. He was sound in the faith. He always had a holy regard for the ancient promise made of God unto the fathers, and built his hope upon it. The apostle knew very well that all this would not justify him before God, yet he knew it was for his reputation among the Jews, and an argument that he was not such a man as they represented him to be. Though he counted this but loss, that he might win Christ, yet he mentioned it when it might serve to honour Christ. See here what Paul's religion is; he has not such zeal for the ceremonial law as he had in his youth; the sacrifices and offerings appointed by that, are done away by the great Sacrifice which they typified. Of the ceremonial cleansings he makes no conscience, and thinks the Levitical priesthood is done away in the priesthood of Christ; but, as to the main principles of his religion, he is as zealous as ever. Christ and heaven, are the two great doctrines of the gospel; that God has given to us eternal life, and this life is in his Son. These are the matter of the promise made unto the fathers. The temple service, or continual course of religious duties, day and night, was kept up as the profession of faith in the promise of eternal life, and in expectation of it. The prospect of eternal life should engage us to be diligent and stedfast in all religious exercises. Yet the Sadducees hated Paul for preaching the resurrection; and the other Jews joined them, because he testified that Jesus was risen, and was the promised Redeemer of Israel. Many things are thought to be beyond belief, only because the infinite nature and perfections of Him that has revealed, performed, or promised them, are overlooked. Paul acknowledged, that while he continued a Pharisee, he was a bitter enemy to Christianity. This was his character and manner of life in the beginning of his time; and there was every thing to hinder his being a Christian. Those who have been most strict in their conduct before conversion, will afterwards see abundant reason for humbling themselves, even on account of things which they then thought ought to have been done.
vv12-23
Paul was made a Christian by Divine power; by a revelation of Christ both to him and in him; when in the full career of his sin. He was made a minister by Divine authority: the same Jesus who appeared to him in that glorious light, ordered him to preach the gospel to the Gentiles. A world that sits in darkness must be enlightened; those must be brought to know the things that belong to their everlasting peace, who are yet ignorant of them. A world that lies in wickedness must be sanctified and reformed; it is not enough for them to have their eyes opened, they must have their hearts renewed; not enough to be turned from darkness to light, but they must be turned from the power of Satan unto God. All who are turned from sin to God, are not only pardoned, but have a grant of a rich inheritance. The forgiveness of sins makes way for this. None can be happy who are not holy; and to be saints in heaven we must be first saints on earth. We are made holy, and saved by faith in Christ; by which we rely upon Christ as the Lord our Righteousness, and give up ourselves to him as the Lord our Ruler; by this we receive the remission of sins, the gift of the Holy Ghost, and eternal life. The cross of Christ was a stumbling-block to the Jews, and they were in a rage at Paul's preaching the fulfilling of the Old Testament predictions. Christ should be the first that should rise from the dead; the Head or principal One. Also, it was foretold by the prophets, that the Gentiles should be brought to the knowledge of God by the Messiah; and what in this could the Jews justly be displeased at? Thus the true convert can give a reason of his hope, and a good account of the change manifest in him. Yet for going about and calling on men thus to repent and to be converted, vast numbers have been blamed and persecuted.
vv24-32
It becomes us, on all occasions, to speak the words of truth and soberness, and then we need not be troubled at the unjust censures of men. Active and laborious followers of the gospel often have been despised as dreamers or madmen, for believing such doctrines and such wonderful facts; and for attesting that the same faith and diligence, and an experience like their own, are necessary to all men, whatever their rank, in order to their salvation. But apostles and prophets, and the Son of God himself, were exposed to this charge; and none need be moved thereby, when Divine grace has made them wise unto salvation. Agrippa saw a great deal of reason for Christianity. His understanding and judgment were for the time convinced, but his heart was not changed. And his conduct and temper were widely different from the humility and spirituality of the gospel. Many are almost persuaded to be religious, who are not quite persuaded; they are under strong convictions of their duty, and of the excellence of the ways of God, yet do not pursue their convictions. Paul urged that it was the concern of every one to become a true Christian; that there is grace enough in Christ for all. He expressed his full conviction of the truth of the gospel, the absolute necessity of faith in Christ in order to salvation. Such salvation from such bondage, the gospel of Christ offers to the Gentiles; to a lost world. Yet it is with much difficulty that any person can be persuaded he needs a work of grace on his heart, like that which was needful for the conversion of the Gentiles. Let us beware of fatal hesitation in our own conduct; and recollect how far the being almost persuaded to be a Christian, is from being altogether such a one as every true believer is.
Key Words
δέ (dé): but, and, etc.
Ἀγρίππας (Agríppas): wild-horse tamer; Agrippas, one of the Herods
φημί (phēmí): to show or make known one's thoughts, i.e. speak or say
πρός (prós): a preposition of direction; forward to, i.e. toward (with the genitive case, the side of, i.e. pertaining to; with the dative case, by the side of, i.e. near to; usually with the accusative case, the place, time, occasion, or respect, which is the destination of the relation, i.e. whither or for which it is predicated)
Παῦλος (Paûlos): (little; but remotely from a derivative of G3973 (παύω), meaning the same); Paulus, the name of a Roman and of an apostle
σοί (soí): to thee
ἐπιτρέπω (epitrépō): to turn over (transfer), i.e. allow
λέγω (légō): properly, to "lay" forth, i.e. (figuratively) relate (in words (usually of systematic or set discourse; whereas G2036 (ἔπω) and G5346 (φημί) generally refer to an individual expression or speech respectively; while G4483 (ῥέω) is properly to break silence merely, and G2980 (λαλέω) means an extended or random harangue)); by implication, to mean
ὑπέρ (hypér): "over", i.e. (with the genitive case) of place, above, beyond, across, or causal, for the sake of, instead, regarding; with the accusative case superior to, more than
σεαυτοῦ (seautoû): of (with, to) thyself
Cross References
Acts 26Confirms Paul's strict early education and upbringing in Jerusalem under Gamaliel.
Supported by Matthew Poole, JFB
Paul previously declared his trial is ultimately about the hope and resurrection of the dead.
Supported by Matthew Poole, JFB
Parallels Paul's defense of holding the resurrection hope promised to the fathers.
Supported by Matthew Poole
The language of Paul's commission to open eyes and deliver from darkness heavily leans on Isaiah.
Supported by JFB
The promise made to the fathers is fulfilled in Jesus' resurrection.
Supported by JFB
The original divine commission declaring Paul a chosen vessel to bear Christ's name to Gentiles.
Supported by Matthew Henry, Matthew Poole, JFB
Christ Himself demonstrated that the Gospel is what Moses and all the Prophets foretold.
Supported by John Calvin, JFB
Paul again references his physical chains ('except these bonds') in connection with Israel's hope.
Supported by JFB
Festus's prior private admission that Paul had committed nothing worthy of death.
Supported by John Calvin, JFB
Refers to the High Priest's authority for Paul's initial mission to Damascus.
Supported by JFB
Delivered from the power of darkness and translated into the kingdom of light.
Supported by Matthew Henry
Like Festus, the Athenian philosophers mocked and dismissed the doctrine of bodily resurrection.
Supported by Matthew Poole
The formal appeal to Caesar that legally bound Paul to go to Rome.
Supported by JFB
Agrippa's expertise in Jewish customs makes him a competent judge of these events.
Supported by John Calvin