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And for then, A.V.; his for the, A.V.; made his defense for answered for himself, A.V. Agrippa said. It was by the courtesy of Festus that Agrippa thus took the chief place. It was, perhaps, with the like courtesy that Agrippa said, impersonally, Thou art permitted, without specifying whether by himself or by Festus. Stretched forth his hand. The action of an orator, rendered in this case still more impressive by the chains which hung upon his arms. Luke here relates what he saw. Made his defense ( ἀπελογεῖτο ); Act_25:8; Act_24:10, note.
Act_26:2
That I am to make my defense before thee this day for because I shall answer for myself this day before thee, A.V.; by for of, A.V.
Act_26:3
Thou art expert for I know thee to be expert, A.V. and T.R. Expert; γνώστην , here only in the New Testament, but found in the LXX. applied to God, ὁ τῶν κρυπτῶν γνώστης : and 1Sa_28:3 and 2Ki_21:6, as the rendering of éðÄòÀãÌÉéÄ , a wizard. It is seldom found in classical Greek. According to the R.T., which is that generally adopted (Meyer, Kuinoel, Wordsworth, Alford, etc.), the accusative γνώστην ὄντα σέ is put, by a not uncommon construction, for the genitive absolute, as in Eph_1:18. The marginal rendering, because thou art especially expert, seems preferable to that in the text. Customs and questions. For the use of ἔθη and ζητήματα applied to Jewish customs and controversies, see Act_6:14; Act_16:21; Act_21:21, etc.; and Act_25:19, note.
Act_26:4
Then from my youth up for for my youth. A.V.; from the beginning for at the first. A.V.; and at for at, A.V. and T.R. My manner of life, etc. The same testimony of a good conscience as that in Act_23:1 and Act_24:16. The word βίωσις occurs only here in the New Testament. But we find the phrase, τῆς ἐννόμου βιώσεως , "the manner of life according to the Law," in the Prologue to Ecclesiasticus and in Symmachus (Psa_38:6), though not in classical Greek. The verb βιόω occurs in 1Pe_4:2, and not infrequently in the LXX. From my youth up, which was from the beginning among my own nation, etc., having knowledge of me from the first (in 1Pe_4:5). No appeal could be stronger as to the notoriety of his whole life spent in the midst of his own people, observed and known of all. The T.R. implies that his youth was spent at Jerusalem, according to what he himself tells us in Act_22:3. The R.T. does so less distinctly. (For St. Paul's account of his early Pharisaism, comp. Gal_1:13, Gal_1:14; Php_3:5, Php_3:6.)
Act_26:5
Having knowledge of me from the first for which knew me from the beginning, A.V.; be willing to for would, A.V.; how that for that, A.V.; straitest for most straitest, A.V. Straitest ( ἀκριβεστάτην ); see Act_22:3; Act_18:26, etc. Sect ( αἵρεσις ); see Act_24:14, note. He does not disclaim being still a Pharisee. On the contrary, in the next verse (Act_24:6) he declares, as he had done in Act_23:6, that it was for the chief hope of the Pharisees that he was now accused. He tries to enlist all the good feeling that yet remained among the Jews on his side.
Act_26:6
Here to be judged for and am judged, A.V. To be judged ( ἕστηκα κρινόμενος ); rather, I stand on my trial. The A.V. seems to give the sense well. The hope of the promise. The hope of the kingdom of Christ, which necessarily implies the resurrection of the dead. This hope, which rested upon God's promise to the fathers, Paul clung to; this hope his Sadducean persecutors denied. He, then, was the true Jew; he was faithful to Moses and the prophets; he claimed the sympathy and support of all true Israelites, and specially of King Agrippa.
Act_26:7
Earnestly for instantly, A.V.; might and day for day and night, A.V.; attain for come, A.V.; and concerning this hope I am accused by the Jews, O King! for for which hope's sake, King Agrippa, I am accused of the Jews, A.V. and T.R. Our twelve tribes. Δωδεκάφυλον only occurs here, in the Sibylline oracles, and in the protevangel. Jacob., 3, and in Clement's 1 Corinthians 55, but is formed, after the analogy of such words as δωδεκαετής δωδεκάμοιρος δωδεκάμηνος τετράφυλος δεκάφυλος (Herod., 5.66), and the like. The idea of the twelve tribes of Israel is part of the essential conception of the Israel of God. So our Lord (Mat_19:28; Jas_1:1; Rev_7:4, etc.). St. Paul felt and spoke like a thorough Israelite. Earnestly; ἐν ἐκτενείᾳ , only here and in 2 Macc. 14:38 (where Razis is said to have risked his body and his life for the religion of the Jews, μετᾶ πάσης ἐκτενίας , "with all vehemence," A.V.), and Judith 4:9, where the phrase, ἐν ἐκτενίᾳ μεγάλῃ , "with great vehemency," "with great fervency," A.V., occurs twice, applied to prayer and to self-humiliation. The adjective ἐκτενής occurs in Act_12:5; Luk_22:44; 1Pe_4:8; and ἐκτενῶς in 1Pe_1:22. Serving ( λατρεῦον ); i.e. serving with worship, prayers, sacrifices and the like. The allusion is to the temple service, with its worship by night and by day (comp. Psa_134:1; 1Ch_9:33).
Act_26:8
Why is it judged incredible with you, if for why should it be thought a thing incredible with you, that, A.V.; doth for should, A.V. Why is it judged, etc. The use of d is somewhat peculiar. It cannot stand for ὅτι , but it is nearly equivalent to "whether," as in Act_26:23. The question proposed to the mind is here whether God has raised the dead; and in Act_26:23 whether Christ has suffered, whether he is the first to rise. In the latter case St. Paul gives the answer by his witness to the truth, affirming that it is so. In the former case he chides his hearers for giving the answer of unbelief, and saying that it is not so.
Act_26:9
I verily. He gently excuses their unbelief by confessing that he himself had once felt like them, and insinuates the hope that they would change their minds as he had, and proceeds to give them good reason for doing so. Contrary to the Name (Gal_1:13; 1Ti_1:13). Jesus of Nazareth. By so designating the Lord of glory, he avows himself a member of "the sect of the Nazarenes" (see Act_2:22; Act_3:6; Act_4:10; Act_10:33, etc.).
Act_26:10
And this for which thing, A.V.; I both shut up for did I shut up, A.V. (with a change of order); prisons for prison, A.V.; vote for voice, A.V. I … shut up. The ἐγώ is emphatic. The verb κατακλείω , peculiar to St. Luke (see Luk_3:20) is much used by medical writers. Were put to death; ἀναιρουμένων , a word frequent in St. Luke's writings, and much used in medical works, as well as ἀναίρεσις (Act_8:1). The phrase καταφέρειν ψῆφον is unusual; φέρειν ψῆφον is the more common phrase, both in Josephus and in classical writers. I gave my vote, etc. Not, as Meyer and others take it, "I assented to it, at the moment of their being killed," equivalent to συνευδοκῶν of Act_22:20; but rather," when the Christians were being punished with death, I was one of those who in the Sanhedrim voted for their death."
Act_26:11
Punishing them oftentimes in all the synagogues, I strove to make them blaspheme for I punished them oft in every synagogue, and compelled them to blaspheme, A.V.; foreign for strange, A.V. In all the synagogues. Those in Jerusalem, as the contrast of the foreign cities shows. (For the facts, see Act_8:1, Act_8:3.) I strove, etc. The "compelled" of the A.V. is the natural rendering of ἠνάγκαζον (Mat_14:22; Luk_14:23; Act_28:19, etc.); but it does not necessarily follow that the compulsion was successful. It might be in some cases, and not in others. Pliny, in his letter to Trajan, says that those who were accused of being Christians cleared themselves by calling upon the gods, offering to the image of the emperor, and cursing Christ, none of which things, it is said, true Christians ("qui sunt revera Christiani") can be compelled to do ('Epist.,' 10, 95, quoted by Kuinoel). Mad against them; ἐμμαινόμενος αὐτοῖς , only here; but the adjective ἐμμανής , frantic, is not uncommon in classical writers.
Act_26:12
Journeyed for went, A.V.; with the authority … of for with authority … from, A.V. and T.R. Commission; ἐπιτροπῆς , here only in the New Testament. But ἐπίτροπος is a "steward" (Mat_20:8; Luk_8:3); and hence the Roman procurator was called in Greek, ἐπίτροπος , and so were governors generally, as those who acted with a delegated authority. The chief priests. In Act_9:1 Saul is said to have applied to "the chief priest" for authority. The high priest, as president of the Sanhedrim, acted with the other chief priests (Act_9:14).
Act_26:13
On for in, A.V.; that for which, A.V. At midday. "About noon" (Act_22:6). It enhanced the wonder of that light from heaven that it should be seen above the brightness of the sun at midday, in such a latitude.
Act_26:14
Saying unto me in the Hebrew language for speaking unto me, and saying in the Hebrew tongue, A.V. and T.R.; goad for pricks, A.V. I heard a voice saying, etc. (see Act_9:7, note). In the Hebrew language. This is an additional detail not mentioned in Act_9:4 or Act_22:8; but recalled here, as tending to confirm St. Paul's claim to be a thorough Jew, a Hebrew of the Hebrews, and, moreover, to represent Christianity as a thing not alien from, but rather in thorough harmony with, the true national life and spirit of Israel. It is hard for thee to kick, etc. This, also, according to the best manuscripts, is an additional detail not mentioned before. The proverb Πρὸς κέντρα λακτίζειν , to kick against the ox-goads, as the unbroken bullock does to his own hurt, instead of quietly submitting, as he must do at last, to go the way and the pace his master chooses he should go, is found in Pindar, AEschylus, Euripides, Plautus, Terence, etc. The passages are given in Bochart, 'Hierozoicon.,' part 1. lib. it. Acts 39.; in Kninoel, and in Bishop Wordsworth. The passage in Eurip., 'Baach,' 1. 793, 794, brings out the force of the proverb, viz. fruitless resistance to a superior power, most distinctly: "Better to sacrifice to him, than, being mortal, by vainly raging against God, to kick against the goads." Saul had better yield at once to the constraining grace of God, and no longer do despite to the Spirit of grace. It does not appear clearly that the proverb was used by the Hebrews. Dr. Donaldson affirms that" there is no Jewish use of this proverbial expression." And this is borne out by Lightfoot, who adduces the two passages, Deu_32:15 and 1Sa_2:9, as the only evidences of the existence of such a proverb, together with a rabbinical saying, "R. Bibai sat and taught, and R. Isaac Ben Cahna kicked against him" ('Exereit. on Acts,' 9:5). It is, therefore, a curious question how this classical phrase came to be used here. Bishop Wordsworth says, "Even in heaven our Lord did not disdain to use a proverb familiar to the heathen world." But, perhaps, we may assume that such a proverb was substantially in use among the Jews, though no distinct evidence of it has been preserved; and that St. Paul, in rendering the Hebrew words of Jesus into Greek, made use of the language of Euripides, with which he was familiar, in a ease bearing a strong analogy to his own, viz. the resistance of Pentheus to the claims of Bacchus. This is to a certain extent borne out by the use of the words θεομάχος and θεομαχεῖν (Act_5:39; Act_23:1-35. 9); the latter of which is twice used in the 'Bacchae' of Euripides, though not common elsewhere. It is, however, found in 2 Macc. 7:19.
Act_26:15
The Lord for he, A.V. and T.R.
Act_26:16
Arise for rise, A.V.; to this end have I, etc., for I have, etc., for this purpose, A.V.; appoint for make, A.V.; the things wherein thou hast seen me for these things which thou hast seen, A.V. and T.R.; the things wherein for those things in the which, A.V. For to this end have I appeared, etc. On comparing this statement with those in Act_9:6 and Act_22:10, Act_22:14, Act_22:15, it appears that in this condensed account given before King Agrippa, St. Paul blends into one message the words spoken to him when the Lord first appeared to him, and the instruction subsequently given to him through Ananias, and the words spoken to him in the trance (Act_22:17-21). This may especially be inferred from Act_9:6, and again from comparing Act_22:15 with this verse.
Act_26:17
Unto whom for unto whom note, A.V. Unto [the Gentiles]. These seem to be the words heard in the trance reported in Act_22:21, the sequel to which, as contained in Act_22:18, the apostle would then have recited, had he not been cut short by the furious cries of the Jews.
Act_26:18
That they may turn for and to turn them, A.V. and T.R.; remission for forgiveness, A.V.; an inheritance for inheritance, A.V.; that for which, A.V.; faith in me for faith that is in me, A.V. To open their eyes (comp. Luk_4:18 and the LXX. of Isa_61:1; 2Co_4:4-6, etc.). That they may turn from darkness to light (comp. Col_1:12, Col_1:13; Eph_5:8; 1Pe_2:9, etc.). Remission of sins (see Act_2:38; Act_3:19; Act_10:43).
Act_26:19
Wherefore for whereupon, A.V. Disobedient ( ἀπειθής ); see Luk_1:17; Rom_1:30, etc. The turn of the phrase is moat skillful; as if be should say, "Can you blame me for obeying such a heavenly message? How could I act otherwise, being thus directed?" Vision ( ὀπτασία ); Luk_1:22; Luk_24:23; 2Co_12:1. Found also repeatedly in the LXX. of Daniel and Wisdom (comp. the use of ὀπτάνω , Act_1:3).
Act_26:20
Declared for showed, A.V.; both to them of Damascus first for first unto them of Damascus, A.V. and T.R.; country for coasts, A.V.; also for then, A.V.; doing for and do, A.V.; worthy of for meet for, A.V. Them of Damascus first, etc. He enumerates his evangelical labors in the order in which they took place: at Damascus first, as related in Act_9:19-22; then at Jerusalem, as in Act_9:26-29; and then those on a larger and wider scale, among the Jews of Palestine and the heathen in all the countries which he visited. Throughout all the country of Judaea. This does not allude to any preaching in the land of Judaea at the time of his first visit to Jerusalem (Act_9:25), because he says in Gal_1:22, that at that time, viz. before he went into the regions of Syria and Cilicia, he was still "unknown by face unto the Churches of Judaea." But he had opportunities later of preaching in Judaea. For instance, the language of Act_11:29 suggests that such an opportunity may have arisen when Paul and Barnabas carried up the alms of the Christians at Antioch "unto the brethren that dwelt in Judaea." Another opportunity he manifestly had when he passed with Barnabas through Phoenicia and Samaria to Jerusalem, as related in Act_15:3. Another, when he went from Caesarea to Jerusalem, as related in Act_18:22. Again, there was room for working among the Jews in Palestine while he was staying at Caesarea "many days," and journeying to Jerusalem, as we read in Act_21:10, Act_21:15. So that there is no contradiction whatever between the statement in this verse and that in Gal_1:22. The clauses in this verse are two:
(1) "both to them at Damascus, and at Jerusalem first;" and
(2) "and throughout all Judaea, and to the Gentiles."
Act_26:21
This cause for these causes, A.V.; seized for caught, A.V.; essayed for went about, A.V. For this cause. Here again is a most telling statement. "I have spent my life in trying to persuade men to repent and turn to God, and for doing so the Jews seek to kill me. Can this be right? Will not you, O King Agrippa, protect me from such an unjust requital?" To kill me; διαχειρίσασθαι , here and in Act_5:30 only in the New Testament; not in the LXX., but in Polybius, and in Hippocrates and Galen, of surgical operations.
Act_26:22
The help that is from God for help of God, A.V.; stand for continue, A.V.; testifying for witnessing, A.V.; nothing but what for none other things than those which, A.V. Help, etc.; ἐπικουρία , here only and in Wis. 13:18, still of Divine help; in medical writers frequently, of aid from medicine and physicians; common also in classical writers, of auxiliary forces. It is properly spoken of help and allies from without (Bengel). I stand; i.e. I continue unmoved, steadfast, and, by God's help, not crushed by my enemies. Testifying. The natural rendering of the R.T. μαρτυρόμενος . The T.R. μαρτυρούμενος , followed by ὑπὸ , would mean "borne witness to," "approved," as in Act_6:3; Act_10:22, etc., and so Meyer understands it here. But μαρτυρύμενος makes much better sense, and is much better supported by manuscript authority. It is in close agreement with Act_9:15 and Act_22:15, that St Paul should thus "testify" to small and great.
Act_26:23
How that the Christ must for that Christ should, A.V.; how that he first by the resurrection of the dead should proclaim for that he should be the first that should rise from the dead, and should show, A.V.; both to for unto, A.V. and T.R. How that ( ει ); see Act_26:8, note. Must suffer; ταθητός only here and in profane Greek writers. The exact meaning of παθητός is "liable to suffering," just as θνητός (from θνήσκω ) means "liable to death," i.e. mortal. But just as θνητός in use comes to mean "one who must die," so παθητός means "one who must suffer;" and so we read in Luk_24:26, Οὐχὶ ἔδει παθεῖν τὸν Χριστὸν καὶ εἰσελθεῖν εἰς τὴν δόξαν αὑτοῦ ; "Ought not Christ to have suffered," etc.? And so again in Luk_24:46 (T.R.), Ἔδει παθεῖν τὸν Χριστὸν καὶ ἀναστῆναι ἐκ νεκρῶν , "It behooved Christ to suffer, and to rise from the dead," where the turn of thought is exactly the same as here. The Vulgate renders it by passibilis. The Fathers contrast the state of Christ in glory with his state in the flesh by the words ἀπαθής and παθητός , "impassible" and "passible." That he first by the resurrection of the dead should proclaim, etc. Most commentators, from Chrysostom downwards, connect the first with the resurrection. "First from the resurrection," equal to πρωτότοκος ἐκ τῶν νεκρῶν (Col_1:18). As Meyer truly says, "The chief stress of this sentence lies on πρῶτος ἐξ ἀναστάσεως ." The A.V. gives the sense by a periphrasis; only it must be well understood that it was especially by being the first to rise, and so to bring life and immortality to light, that Christ showed light to the people. The words may, of course, be construed as the R.V. does, but such a rendering is not in accordance with the spirit of the passage or the analogy of other passages. Christ was the first rise, and he will be followed by them that are his. But it is not true to say that he was the first to give light to Jews and Gentiles, and will be followed by others doing the same. (For the sentiment, setup. Luk_2:32.) Note on the whole the enormous stress laid by St. Paul on the fulfillment of prophecy as a proof of the truth of the gospel, following therein our Lord himself (Luk_24:25, Luk_24:27, Luk_24:44, Luk_24:45).
Act_26:24
Made his defense for spake for himself, A.V. ( ἀπολογουμένου , as Act_26:2); saith for said, A.V.; mad for beside thyself, A.V.; thy much for much, A.V.; turn thee to madness for make thee mad, A.V. With a loud voice. Another detail, betraying the eyewitness of the scene described. Thou art mad ( μαίνῃ ); Act_12:15; Joh_10:20; 1Co_14:23. Much learning ( τὰ πολλά γράμματα ). So Joh_7:15, "How knoweth this man letters ( γράμματα )?" is equivalent to Whence hath this man this wisdom? (Mat_13:54). And ἀγράμματος in Act_4:13 is "unlearned." The excited interruption by Festus shows that he was unable to accept the truths enunciated by the apostle. The ideas of fulfilled prophecy, and of the resurrection of the dead, and of a crucified Jew giving light to the great Roman world, were" foolishness unto him," because he lacked spiritual discernment. He thought the apostle's glowing words must be the outcome of a disordered mind. Turn thee to madness ( εἰς μανίαν περιτρέπει ). The word μανία (mania) occurs only here in the New Testament. But it is the technical name in medical writers for the disease of μανία , mania, and is also common in classical writers. The verb for "doth turn" ( περιτρέπει ) is also peculiar to St. Luke, being found only in this place. It is used by Plato, but specially by medical writers, as is also the substantive formed from it, περιτροπή , spoken of the "turn" taken by a disease, and the simple verb τρέπει and τρέπεται : e.g. ἔτρεψε γνώμην ἐς μανίην : ἐς σκυθρωππὸν ἡ μανίη τρέπεται : τοῖς μαινομένοισι ἄλλοτε μὲν ἐς ὀῥγὴν ἄλλοτε δὲ ἐς θυμηδίαν (mirth) ἡγνώμη τρέπεται , etc..
Act_26:25
Paul saith for he said, A.V. and T.R.; excellent for noble, A.V.; words for the words, A.V. Most excellent ( κράτιστε ). It appears to be the proper title to give the procurator (see Act_23:1-35. 26; Act_24:3). St. Luke also applies it to Theophilus (Luk_1:3). In classical Greek οἱ κράτιστοι are the aristocracy. Soberness ( σωφροσύνη ); sound or sober mindedness; just the opposite of the μανία of which he was accused. See the use of σωφρονεῖν (Mar_5:15; Luk_8:35; 2Co_5:13, etc.), and of σωφρονίζειν σωφρωνισμός σώφρων , etc. So also in Plato, σωφρωσύνη is opposed to μανία .
Act_26:26
Unto for before, A.V.; is hidden for are hidden, A.V.; this hath not been for this thing was not, A.V. For the king, etc. Something in Agrippa's manner showed St. Paul that he was not unaffected by what he had heard. And so with his usual quickness and tact he appeals to him to confirm the "words of truth and soberness" which he had just addressed to the skeptical Festus. I speak freely. He was indeed a prisoner and in chains, as he so touchingly said (in Act_26:29), but the word of God in his mouth was not bound. Παρρησιαζόμενος (see Act_9:27; Act_13:46; Act_14:3; Act_18:26; Act_19:8; and the frequent use of παρρησία ).
Act_26:28
And for then, A.V.; with but little persuasion thou wouldest fain make me a Christian for almost thou persuadest me to be a Christian, A.V. With but little persuasion ( ἐν ὀλίγῳ κ . τ . λ .). This saying of Agrippa's is obscure and variously explained. The A.V., following Chrysostom, Beza, Luther, etc., takes ἐν ὀλίγῳ to mean "within a little" or" almost," like the Hebrew èòÇîÀêÌÄ , which is very suitable to the context. The corresponding ἐν πόλλῳ , or, as otherwise read, ἐν μεγάλῳ would then mean, as in the A.V., "altogether," and the sense of the whole passage is striking and appropriate. But there is some difficulty in getting Otis meaning out of the words. The natural way of expressing it would be παρ ὀλίγον , or ὀλίγου , or ὀλίγον δεῖ . Hence many other commentators take ἐν ὀλίγῳ to mean "in a short time," and the sense to be either "you are making short work of my conversion: you are persuading me to become a Christian as suddenly as you yourself did;" with a corresponding sense for ἐν πόλλῳ , "in a long time," i.e. whether it takes a short or a long time, I pray God you may become a Christian like myself;" or, "you are soon persuading me," you will soon persuade me if you go on any longer in this strain. Others, again, preferring the reading ἐν μεγάλῳ in Act_26:29, take ἐν ὀλίγῳ to mean "with little trouble," or "with few words," as Eph_3:5 (understanding λόγῳ or πόνῳ ), "lightly" (Alford), and then the opposite ἐν μεγάλῳ would mean "with much trouble," "with many words," i.e. "with difficulty." But this is rather a fiat rendering. Another difference of opinion is whether the words of Agrippa are to be taken ironically, or sarcastically, or jestingly, or whether they are to be taken seriously, as the words of a man shaken in his convictions and seriously impressed by what he had heard. The whole turn of the narrative seems to favor the latter view. Another view, started by Chrysostom, is that Agrippa used the words in one sense, and St. Paul (mistakenly or advisedly) took them in another. Another possible explanation is that ἐν ὀλίγῳ is here used in the sense in which Thucydides employs the phrase, Τὴν ἐν ὀλίγῳ ναυμάχιαν and Ἐν ὀλίγῳ στρατοπεδευομένος , viz. "in a narrow place;" and that Agrippa meant to say, "By your appeal to the prophets you press me hard; you have got me into a corner. I am in a στενοχωρία , a ' narrow room; ' I hardly know how to get out of it." The ἐν μεγάλῳ would then mean a" large room," a εὐρυχωρία (Psa_30:8). This would suppose ἐν ὀλίγῳ and ἐν μεγάλῳ to have become proverbial phrases.
Act_26:29
Whether with little or with much for both almost, and altogether, A.V.; might become for were, A.V. (the order of the words is also changed). I would to God; literally, I would pray to God. It is not very different from the ηὐχόμην of Rom_9:3. All acknowledge the extreme beauty and taste of this reply, combining the firmness of the martyr with the courtesy of the gentleman. "Loquitur Paulus ex sensu suae beatitudinis, cum amore latissimo" (Bengel).
Act_26:30
And the king rose up for and when he had thus spoken, the king, etc., A.V. and T.R. They that sat with them. The chief captains and principal men and the royal attendants of Act_25:23.
Act_26:31
Had withdrawn for were gone aside, A.V.; spake one to another for talked between themselves, A.V. Had withdrawn; viz. from the public hall, the ἀκροατήριον of Act_25:23, into the private room, "the withdrawing-room" adjoining it. There they freely talked over the trial, and all agreed that the prisoner had done nothing to deserve either death or imprisonment. Paul had made a favorable impression upon both Jews and Romans.
Act_26:32
And Agrippa said for then said Agrippa, A.V. Agrippa said unto Festus. Festus had consulted Agrippa, as one conversant with Jewish questions, about the case of Paul (Act_25:14-21). And in the place of hearing he had publicly stated that he had brought him before King Agrippa to be examined, that, "after examination had," he might know what to write to the emperor. Accordingly Agrippa now gives it as his opinion that the prisoner might have been discharged if he had not appealed to Caesar. Festus was of the same opinion, and doubtless wrote to Nero to that effect. The result was that he was acquitted before the emperor's tribunal at Rome, at the end of two years.
I. IT IS NOT PHYSICALLY IMPOSSIBLE.
1. The continuance of the spirit in existence after death is certainly not impossible; indeed, it is the discontinuance which has seemed so impossible that to many thinkers its permanency appears to be a necessity. The difficulty, to many minds, is to understand how a spirit can be dissolved and destroyed.
2. Its reassociation with a human body of some kind is also possible, and to almighty power and wisdom easy of execution. The same Divine strength and skill which created and fashioned man as he is can surely continue his existence and his powers under similar conditions to the present ones. He who has made us what we are can make us again, more or less closely associated with the bodily frame which is our present home and organ.
II. To RAISE HIS OWN SON FROM THE DEAD IN ORDER TO ASSURE THE WORLD OF HIS DIVINITY, and of the heavenly origin of the faith he taught, is credible enough. Granted that Jesus Christ was the Son of God and Savior of the world, the resurrection of Jesus Christ, so far from being incredible or even improbable, is positively demanded.
III. To RAISE FROM THE DEAD THE FOLLOWERS OF A RISEN AND ASCENDED SAVIOR is perfectly credible. Granted what we have assumed, and that, therefore, Jesus Christ is Savior, Lord, and Friend of believing, loving, and faithful disciples, it follows that he would exert his Divine power and raise them to his heavenly kingdom, that they might share his honor and his blessedness. The real difficulty is not in the resurrection of Jesus Christ or in that of his disciples; it is in the assumption which lies behind—the assumption that Jesus Christ was one who came down from heaven to redeem a fallen race. That granted, everything else follows necessarily. We maintain that—
IV. A DIVINE REDEMPTION IS A CREDIBLE AND NOT AN INCREDIBLE IDEA. There is much within us and around us that points to the presence of a holy and living Father of spirits. If we make our appeal to our own hearts—and there is nothing higher than a living human heart from which to argue to the Divine—we shall conclude that to restore his fallen children by the sacrifice of himself was just that very thing which the infinite Father would do. There is nothing more probable, more credible than that.
1. Redeeming love is a well-attested fact.
2. The resurrection of Christ is involved in that fact.
3. The resurrection of man is an inference from that.
(1) Regard it as a certainty.
(2) Prepare for it as an event in which we have all the deepest personal interest.—C.
Act_26:9, Act_26:10
I. THAT DELIBERATE AND DIRECT ANTAGONISM TO CHRIST IS THE GUILTIEST OF ALL POSITIONS. "Doing things contrary to … Jesus Christ," when these things are done by an agent who knows what he does, reaches the very summit of iniquity. "This is the condemnation, that light is come," etc. When men oppose themselves to Christian truth because" their deeds are evil," because "their craft is in danger," Because they hate the light which exposes their sin and robs them of their gains or their enjoyments, then they stand in the very front rank of criminality; they deliberately take up arms against their Maker; "They take counsel together, against the Lord, and against his Anointed, saying, Let us break their bands asunder," etc.; they say, "This is the Son; come, let us kill him," etc. Surely God will trouble these "with his sore displeasure" (Psa_2:5).
II. THAT DELIBERATE NEUTRALITY IS A MOST SERIOUS SIN, When men refrain from taking an active part against the cause of Christ and his truth, doing "nothing contrary," etc., they shun the very worst possible thing. But when they attempt to take neutral ground, and either
(1) reject the claims which Christ makes on their personal subjection (Mat_9:9; Mat_11:28, Mat_11:29, etc.), or
(2) refuse to render the help they can bring to his cause (Mat_21:30; Mat_25:18, etc.), then they fall into great condemnation, and must "bear their iniquity" (see Mat_7:26, Mat_7:27; Luk_13:25-28; Jdg_5:23).
III. THAT IGNORANCE CHANGES THE CHARACTER AND MATERIALLY AFFECTS THE DEGREE OF GUILT. Clearly Paul was not so guilty in his acts of persecution as he would have been, had he not "thought that he ought to do many things contrary," etc. He himself tells us that this ignorance of his was a great mitigation of the sinfulness of his act (see 1Ti_1:13). Our Lord also gave his own Divine sanction to this truth when suffering the pangs of crucifixion (Luk_23:1-56. 34).
1. Ignorance changes the character of the sin. What Paul was guilty of in those days was not the deliberate attempt to crush the work of a Divine Redeemer; he would have recoiled from so doing, had the act presented itself thus to his mind. His mistake, his condemnation, was that he had not fairly and impartially considered the claims of Jesus of Nazareth; that he had blindly assumed that his teachers were right, guiltily neglecting all the proofs which the Savior had given that he was the Messiah "that should come into the world."
2. It also greatly reduces its turpitude, not to have inquired as we should have done—this is wrong and blameworthy. But it is not so serious an offence, in the sight of God or of man, as willfully and wantonly to conspire against the Lord, and to seek to positively hinder the coming of his kingdom. It may rightly comfort those who, like Paul, have to look hack on offences which they have committed, when they can say, with him, "I verily thought," etc.; when it can be said to them, "Brethren, I vet that through ignorance ye did it" (Act_3:17).
IV. THAT ONLY ABSOLUTE IGNORANCE EXONERATES FROM BLAME. It is conceivable that men may be so circumstanced that their ignorance is absolute, and therefore wholly faultless. In this case there is no guilt. But how seldom is it of this kind! Usually when we do "things contrary" to truth, righteousness, God, we might have known better if we had inquired more promptly or more purely. We may not excuse ourselves if we have kept out of our mind any light we might have admitted. We may apply this to
(1) the doctrines we are accepting;
(2) the leaders we are encouraging;
(3) the business we are conducting;
(4) the family we are training.—C.
Act_26:16-18
I. THE TWOFOLD RELATION IN WHICH HE WAS TO STAND. "To make thee a minister and a witness." Paul was to be
(1) related to Christ as his servant, and to be
(2) related to his fellow-men as their teacher. We are to engage in every Christian work as those who carry with them everywhere a sense of obedience to a Divine Master. We are to do and say nothing which we feel that he does not desire us to do or to say. We are also to feel flint, in regard to our fellows, we are as those who have a Divine message to deliver. If we are content to expound our own views, to establish our own position, or to secure a large following for ourselves, we fall miserably short of our true vocation; we are called to convey Christ's message to mankind.
II. THE TWOFOLD SOURCE WHENCE HE WAS TO DRAW HIS MESSAGE. He was to bear witness "both of these things which he had seen, and of those things in the which Christ would appear unto him" (Act_26:16). Not only was he to narrate what he already knew, but he was to convey and enforce the truths which were soon to be revealed to him. We are to draw continually on this double source. We are
(1) to repeat the facts and truths with which past experience and study have made us familiar; and also
(2) to unfold those later and maturer views which our Lord will be revealing to our open and inquiring minds.
III. THE TWOFOLD PROTECTION OF WHICH HE WAS ASSURED. "Delivering thee from the (Jewish) people, and from the Gentiles" (Act_26:17). He was to encounter serious perils and difficulties, but he would escape the one and surmount the other. He would find himself opposed and thwarted by the Jews and the Gentiles, by those who were "nigh" and by those who were "afar off," by the children of privilege from whom he might have hoped to receive help, and by the sons of ignorance from whom he might have expected to endure hostility. By whomsoever assailed, the Divine Savior would be his defense. We, too, may expect to be opposed by two parties—by those within and by "them that are without," by the heirs of privilege and by the aliens and strangers. If we are faithful and trustful, we may safely cast ourselves on the care of our Divine Friend, who, if he does not save us from, will assuredly save us in, the disappointments and the sufferings which will threaten us as champions of his cause.
IV. THE TWOFOLD ISSUE OF HIS WORK.
1. Spiritual illumination. Those to whom he was to go would turn "from darkness to light," their "eyes having been opened." Having been blind to the existence, or to the nature and character, or to the claims of God; or blind to the worth of the human soul, or to the true end and aim of human life, or to the solemnity of death and judgment; or blind to the excellency of holy service, to the beauty of holiness, to the blessedness of consecration and self-denial; they were to perceive, to understand, to rejoice in the truth, to walk in the light. Their experience in the spiritual realm would answer to his in the material world who should awake from blackest night to brightest day.
2. Deliverance. "From the power of Satan irate God" (Act_26:18). In ignorance and sin men are the bondmen of the evil one, held in his cords, subject to his sway. Delivered from the power of sin, they become the freedmen of Christ; they walk in "the glorious liberty of the children of God." From a degrading bondage they are rescued, that they may rejoice in a holy, elevating freedom.
V. THE TWOFOLD BLESSING HE WAS TO PROMISE.
1. Forgiveness of sins.
2. Sanctification—"that they may receive," etc. (Act_26:18). Immediately on the exercise of faith they were to receive the abounding mercy of God, that "forgiveness" which means not only the not holding them under condemnation, but also the positive reception of them into Divine favor, the admission of them to the Father's table, the reinstatement of them into all the privileges of sonship. And gradually they were to rise into a state of sanctification, leaving old and evil things behind, and reaching forth to that which is before; attaining to the stature of Christian manhood, becoming holy even as God is holy (1Pe_1:16).
VI. THE ONE CONDITION ON WHICH HE MUST INSIST. "By faith that is in me." Every blessing promised was and is to be attained by faith in Jesus Christ himself. Not the acceptance of a creed, nor admission to a Church, nor submission to a ceremony, but a living faith in a living Savior; the cordial acceptance of Jesus Christ himself as the Divine Savior, the rightful Lord, the all-sufficient Friend of the human heart.—C.
Act_26:19