CHAPTER 26*
Then Agrippa said to Paul, “You have permission to speak for yourself.” So Paul motioned with his hand and began his defense:” Acts 26:1
Stott remarks about this verse: “It was a dramatic moment when the holy and humble apostle of Jesus Christ stood before this representative of the worldly, ambitious, morally corrupt family of the Herods, who for generation after generation had set themselves in opposition to truth and righteousness.” 1 Meyer adds: “… What a contrast between their splendid robes and sparkling jewels, and the poor, worn, shackled prisoner! But they are remembered only because of this chance connection with Paul, while Paul has led the mightiest minds of subsequent ages.” 2
In ancient times it was customary for speakers to gesture with an extended hand. Many ancient statues have been found in this way, with right hands still extended.3 Paul then began what would be the longest of his five defenses. He would claim before Agrippa, who was part Jewish, and all those present that he had lived his life as a good and faithful Jew.
Pett says of this audience: “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.” 4
“King Agrippa, I consider myself fortunate to stand before you today as I make my defense against all the accusations of the Jews, and especially so because you are well acquainted with all the Jewish customs and controversies. Therefore, I beg you to listen to me patiently” (26:2-3). Herod Agrippa’s great grandfather was Herod the Great. He was an Idumean (Edomite) whose ancestors had converted to Judaism. Among his wives was Mariamne , who was one of the last heirs of the famed Hasmonean dynasty. Because Herod feared the Hasmonean line, he executed several of its prominent members, even including his wife Mariamme, great grandmother of Agrippa. Thus we can see that King Agrippa had Jewish blood. Perhaps because of this, Caesar had granted him the right of selecting the Jewish high priest. Agrippa was noted to be quite proficient in his knowledge of Judaism. Festus had politely turned the stage over to Agrippa for the remainder of this meeting.
We have a couple of Greek words used here in verse 3. The first is ethōn and the second is zētēmatōn. Ethōn corresponds to “customs” and zētēmatōn corresponds to controversies.
It is from the first that we get our word for “ethnic.” It has to do with cultural aspects of any particular group of people. The latter word is more to do with arguments and debates that went on in rabbinical Judaism.5 Agrippa was thoroughly familiar with all these. Paul was probably relieved to appear before someone who had such understanding and not just before Roman judges.
“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. They have known me for a long time and can testify, if they are willing, that I conformed to the strictest sect of our religion, living as a Pharisee” (26:4-5). As we have mentioned previously, Paul was probably brought from his hometown of Tarsus to Jerusalem at a very young age. As quickly as possible, he had been schooled in Judaism and eventually sat under the famed Gamaliel. He was obviously a very good student, even going to the head of his class (Gal. 1:13-14). Paul was well-known by the Jerusalem Jews regarding his zeal for Judaism. He had gone so far as to even persecute the newly founded church (8:3). He breathed out threats and slaughter toward them (9:1). Regarding his religion, Paul became a member of Judaism’s strictest sect, the Pharisees (23:6; Phil. 3:5). It was quite possible that some of his bitterest enemies at the time had known him during these earlier days.6
PAUL’S GLORIOUS HOPE
And now it is because of my hope in what God has promised our ancestors that I am on trial today. Acts 26:6
This is an astounding section of scripture. Paul is standing in judgment before Jews and Gentiles alike because of God’s benevolent promises to both groups. He is standing before the official representatives of these groups. It was Oscar Wilde who once said, “We are all in the gutter, but some of us are looking at the stars.” Paul was looking at the stars.
We cannot tell for certain whether Paul was referring here to the promise of the Messiah, to the promise of the resurrection or both. Regarding the Jews present there Stott says: “It was surely anomalous, therefore, that he should now be on trial for the hope in God’s promise to the fathers, which he and they shared, namely that God would send his Messiah (foretold and foreshadowed in the Old Testament) to rescue and redeem his people.” 7 The Jewish people had waited with bated breath for such a day to come. Now, they had crucified their own Messiah and persecuted the bearers of their own good news, putting them on trial.
There were numerous scriptures concerning the coming of Messiah and concerning his resurrection. Here we could mention some prominent ones such as Psalms 16:8-11; Isaiah 26:19; and Daniel 12:2.
“This is the promise our twelve tribes are hoping to see fulfilled as they earnestly serve God day and night. King Agrippa, it is because of this hope that these Jews are accusing me” (26:7). God had made a grand and glorious promise to the patriarchs, Abraham, Isaac and Jacob, as well as to all Israel. That promise and hope was that they should become a blessing to all nations and all peoples on earth (Gen. 12:2-3). The heart of that blessing was to be the coming of the Savior, who would appear through the Jewish line. With his coming he would make possible the resurrection of the dead. What a promise! Since mankind lost the Tree of Life in the Garden of Eden people have desired such a blessing. The Jews especially had longed for these very things. Now they had rejected the Messiah and the hope of resurrection as well.
The term “twelve tribes” continued to be used by many in Israel as we see from James 1:1. 8 The Twelve Tribes, who descended from Jacob, made up the ancient nation of Israel. In 722 BC, ten of those tribes were carried off into captivity by the Assyrians. The tribes of Judah and Benjamin were left to make up what the Bible refers to as Judah. These tribes settled in the ancient area of Judea, with Jerusalem as their center. Remnants of several other tribes settled with them, as was the case with Anna, from the tribe of Asher (Lk. 2:36).
The Jewish people live with the hope that the “lost” ten tribes will be regathered to the land in the last days (cf. Isa. 11:11; 27:13; Jer. 23:3; Mic. 2:12). Significant effort has been expended by Israel to bring these scattered people home. Thousands of new immigrants have been returned from Ethiopia and from India in this endeavor. In 1991, on one weekend alone, and in a massive airlift, nearly 15,000 Ethiopian Jews (Beta Israel) were returned to the land of Israel. At the end of 2013, the total number of Ethiopian Jews who had returned to Israel stood at 135,500.9 What some commentators had referred to as “legend” is certainly dealt with as reality in Israel today.
“Why should any of you consider it incredible that God raises the dead?” (26:8). Of course, as we have previously mentioned the Sadducees did not believe in the resurrection. They held only the Torah, or the first five books of Moses, as sacred scripture. Unfortunately, much of the resurrection teaching is found in the Psalms and prophets. The Greeks, generally did not believe in the body being resurrected. They felt that only the spirit mattered. The body was considered as a sort of prison house for the spirit. The Romans had inherited this concept and no doubt it was the outlook of Festus and most other Gentiles.
Paul has already touched on the doctrine of the resurrection. It was in a very real sense the center of his message.10 As we have mentioned, the resurrection doctrine was based on several passages of scripture (cf. Job. 14:14-15; 19:25-27; Isa. 25:8; 26:19; Dan. 12:2-3). As Barnes mentions, “The resurrection is no more incredible than the original creation of the body, and it is attended with no greater
difficulties.” 11
PAUL’S TESTIMONY
I too was convinced that I ought to do all that was possible to oppose the name of Jesus of Nazareth. And that is just what I did in Jerusalem. On the authority of the chief priests I put many of the Lord’s people in prison, and when they were put to death, I cast my vote against them. Acts 26:9-10
In his great zeal as a Pharisee Paul did many things of which he was later ashamed (cf. 1 Cor. 15:9; 1 Tim. 1:15). He persecuted Christians in Jerusalem and went so far as to get special authority from the high priest to persecute the dispersed Christians in other places. Obviously, he had put some Christians to death in the process. He speaks here of casting his vote. Several have felt that Paul was a member of the Sanhedrin. Such a thing would have been possible. However, had he been a member he would have had to be married.12. Religious young men, whether in the Sanhedrin or not, were required to marry so it is likely this was true of Paul. Paul’s wife could have died or else deserted him when he became a Christian. Nevertheless, Paul somehow voted against the believers. “This phrase literally means ‘to set down a stone or pebble,’ which is how votes often were cast in the ancient world.” 13
“Many a time I went from one synagogue to another to have them punished, and I tried to force them to blaspheme. I was so obsessed with persecuting them that I even hunted them down in foreign cities” (26:11). We do not know all the places Paul went in search of Christians. We only know that he visited Damascus. Paul tried to make Christians blaspheme, by causing them to deny Jesus and admit that he was an imposter.14
“On one of these journeys I was going to Damascus with the authority and commission of the chief priests. About noon, King Agrippa, as I was on the road, I saw a light from heaven, brighter than the sun, blazing around me and my companions” (26:12-13). So here Paul gives an account of his Damascus Road Experience. This account appears on three occasions in the book (9:1-19; 22:5-16; 26:12-18). With each telling, different aspects of the encounter emerge. They are related, but they do not conflict with each other. Different aspects are mentioned because the story is told to different groups of people with differing interests.15
The brilliant light is mentioned in all the accounts. It is clear that Paul was utterly astounded by this light. His traveling companions were likewise astounded.
“We all fell to the ground, and I heard a voice saying to me in Aramaic, ‘Saul, Saul, why do you persecute me? It is hard for you to kick against the goads.’ Then I asked, ‘Who are you, Lord?’ ‘I am Jesus, whom you are persecuting,’ the Lord replied” (26:14-15). With this bright vision the whole party fell to the ground. Such actions were common with those perceiving heavenly visions. The voice addressed Paul in the Hebrew language. This is generally taken to mean the Aramaic language, as is evident from his name pronounced as Saoul.16 What a shocker this announcement must have been to Paul. His whole world was suddenly turned upside down. The one he thought he was serving, he was persecuting. The Jesus whom he utterly despised was now the Lord of all. Jesus informed him that he was kicking against the goads (or pricks).
Some have seen this statement as referring to Paul’s evil conscience and how that conscience must have pricked him. However, this was a well-known Greek expression regarding those opposing deity.17 Several Greek writers, and especially Euripides, used the expression relating to one kicking against a god.18
This was a rather homely agricultural expression in its origin. It could have come from two sources, from a pointed stick that was used to goad oxen or from sharp projections that were sometimes attached to the front of carts and wagons to keep animals from kicking.19 An animal kicking backwards would obviously hurt itself in the process.
“Then I asked, ‘Who are you, Lord?’ ‘I am Jesus, whom you are persecuting,’ the Lord replied” (26:15). By the use of the word “Lord” (kurios – Lord and Master) in his question Paul already manifests evidence of a changed heart. His theological apple cart was turned upside down. Marshall says, “…if Jesus addresses him in this way from heaven, it was proof that he had been exalted to a position of authority alongside God (cf. 22:10).” 20
“‘Now get up and stand on your feet. I have appeared to you to appoint you as a servant and as a witness of what you have seen and will see of me’” (26:16). Stott says, “the command to stand was a necessary preliminary to the command to go; it prefaced his commissioning…” 21 Paul was called to be a servant. The Greek word for servant is huperetes and it literally means an “under-rower” on a ship. The word witness is the Greek martus, from which we get or word “martyr.” 22
“‘I will rescue you from your own people and from the Gentiles. I am sending you to them to open their eyes and turn them from darkness to light, and from the power of Satan to God, so that they may receive forgiveness of sins and a place among those who are sanctified by faith in me’” (26:17-18). As he recounted this vision it must have brought great comfort to him. The Lord had promised him beforehand that he would be rescued from the Jewish people. That rescue was currently in progress. He was, at the same time, being rescued from Gentile procurators who were willing to hand him over to the Jews.
Paul was being sent specifically to the Gentiles. The Greek for sending is apostellō. It speaks of sending one on a mission.23 Barclay remarks about this mission: “Paul began this journey as the apostle of the Sanhedrin and ended it as the apostle of Christ…” 24 He was particularly the apostle to the Gentiles (Rom. 11:13).
Pfeiffer and Harrison say, “Paul had laid before Agrippa the crucial issue: his message was not only for Israel but also for the Gentiles…Paul’s message, is very similar to Colossians. 1:12-14.” 25 Paul was being sent to open eyes and turn people from darkness (cf. Isa. 42:7).
Light is a wonderful thing. I fully remember as a small child the first time I ever saw an electric light. It was brilliant and astounding. The light of God is in some ways like that. In our western society we are no longer taking advantage of that brilliant light of the gospel. Max Lucado tells a story about this.
I believe we make the mistake the Welsh woman made. She lived many years ago in a remote valley but determined that it would be worth the cost and trouble to have electricity in her home. Several weeks after the installation, the power company noticed that she had barely used any. So they sent a meter reader to see what was wrong. “Is there a problem?” he asked. “No,” she answered, “we’re quite satisfied. Every night we turn on the electric lights to see how to light our lamps.” 26
We Gentiles have now received the gospel of the glorious light of God but we no longer appreciate that light. John says, “This is the verdict: Light has come into the world, but people loved darkness instead of light because their deeds were evil. Everyone who does evil hates the light, and will not come into the light for fear that their deeds will be exposed” (Jn. 3:19-20). Also we are told in scripture, “The god of this age has blinded the minds of unbelievers, so that they cannot see the light of the gospel that displays the glory of Christ, who is the image of God” (2 Cor. 4:4).
Paul was sent to offer the forgiveness of sins to the human race. Warren Wiersbe says, “Forgiveness is the greatest miracle that Jesus ever performs. It meets the greatest need; it costs the greatest price; and it brings the greatest blessing and the most lasting results.” 27 It is amazing how God could offer such a priceless gift to the whole of humanity! It involves the complete removal of sin and full cleansing by Christ’s blood (1 Jn. 1:7). It involves a blotting out of sin (Isa. 43:25; 44:22; Psa. 51:9; Acts 3:19).28 Stott says: “What was specially significant in Christ’s commissioning of Paul was that the Gentiles were to be granted a full and equal share with the Jews in the privileges of those sanctified by faith in Christ, that is, the holy people of God.” 29
The salvation of Gentiles is one of the deepest mysteries of the Bible. This mystery is fully revealed in chapters 9-11 of Romans. The mystery in a nutshell is this: Israel would reject her own Messiah (Rom. 11:7-10) and be hardened to him; the Gentiles would gladly accept him and be “grafted” into Israel (11:17-18); in time the Jews would become jealous and return to him (11:11-12); then Jews and Gentiles would be formed into “the new man” or into a glorious spiritual temple of God (Eph. 2:19-22; 3:6). With these developments death would be overcome (Rom. 11:15) and a glorious new and final era of earth would be ushered in.
So, it was not just the Jews but the Gentiles as well who would be included in God’s great plan of redemption. They would be turned from the power of Satan in order that they could join the inheritance of light and of God, along with the Jews. The Greek word used for “place” here is the word klēron, meaning lot, inheritance, privilege.30 It was this great plan that Paul was desperately trying to explain with representatives of both groups that day in Caesarea. A great change of direction (Gk. epistrepsai) would be necessary for both groups if they were to be released from Satan’s grip and return to God.31
PAUL’S OBEDIENCE TO THE HEAVENLY VISION
So then, King Agrippa, I was not disobedient to the vision from heaven. Acts 26:19
God had found a faithful man in Paul. He would be faithful to the vision from heaven if it meant imprisonment, disgrace, beatings, shipwreck or whatever else the devil might try to do to him. We sense here that Paul was particularly trying to reach Agrippa with the gospel (26:26-29).32
“First to those in Damascus, then to those in Jerusalem and in all Judea, and then to the Gentiles, I preached that they should repent and turn to God and demonstrate their repentance by their deeds” (26:20). Paul had done a considerable amount of preaching in Damascus and that area. His preaching there almost cost him his life (9:22-25; 2 Cor. 11:32-33). He then fled to the Jerusalem area and continued his preaching. Commentators have had trouble with the expression “in all Judea,” since we have no record of Paul’s preaching in the territory of Judea. This statement seems to conflict with Galatians 1:22, which says that he was unknown to the churches of Judea. Marshall thinks that there is a textual corruption here.33 That could be, but there are many blank spaces in Paul’s ministry and we cannot be certain about where all he ministered.
After his dangerous encounter in Jerusalem the disciples sent him back home to Tarsus, where he likely ministered for the next several years (9:30). He really became a “world apostle.” 34 Wherever he was, Paul’s message was one of repentance and turning back to God. The Greek word for repentance is metanoeo, and it means to change one’s mind, and to feel remorse.35 Paul taught that real repentance must be reflected in one’s deeds and could not just be in one’s mind. Repentance was to be a very deep thing that affected the heart and the whole person. Rabbi Nachman of Bratzlav put it, “There is none more whole than one with a broken heart.” 36
“That is why some Jews seized me in the temple courts and tried to kill me” (26:21). It seems that one of the major problems the Jews had with Paul was that he preached the gospel to the Gentiles. It was the mention of the Gentiles in 22:21 that caused the Jews to explode with rage in verse 22. Although the Jews were called to be a light to the nations (Isa. 42:6; 49:6), they had not only failed at the task but they had become bitter against the Gentiles.
“But God has helped me to this very day; so I stand here and testify to small and great alike. I am saying nothing beyond what the prophets and Moses said would happen—that the Messiah would suffer and, as the first to rise from the dead, would bring the message of light to his own people and to the Gentiles” (26:22-23). Paul was very careful in his preaching to not go beyond what was written in scripture (1 Cor. 4:6). What he was saying was what Moses and the prophets had already said. One of the greatest and deepest mysteries of redemption was that the Messiah would have to suffer and die for his people. The Jewish people did not understand this in Paul’s day and they still do not understand it today after two thousand years.
The great mystery of the Messiah’s calling and suffering is revealed in the Servant Songs of Isaiah. This section runs from chapter 41:8 at least through chapter 61. In chapter 41:8; 44:1; 44:21; and 45:4, Israel is clearly identified as the Servant of God. Yet in chapters 41-44 it becomes clear that Israel had failed God. In 42:19, God laments: “Who is blind but my servant, and deaf like the messenger I send…”
In the second song of Isaiah 49:1-13, Israel is named again as the servant (v.3) but the writer switches immediately to one greater than Israel. Clearly this one has the task of rescuing Israel. This is an astounding passage of scripture. It is surely one of the most important passages in the whole Bible. Here, it is revealed that the Messiah has a two-fold task. Part “A” of his task is to bring Israel back and gather the nation to himself (v.5). Concerning this task, God says an amazing thing to his Messiah: “…It is too small a thing for you to be my servant to restore the tribes of Jacob and bring back those of Israel I have kept…” (v.6). Imagine that! It is too small a job for this Servant to take care of Israel for thousands of years; to save them in persecution; to bring them from the terrible Holocaust and to resettle them in their own land against the outright rage and opposition of most of the nations on earth.
We see in this passage that there is a second job for the Servant. This is part “B” of his assignment. God says: “…I will also make you a light for the Gentiles, that you may bring my salvation to the ends of the earth” (v. 6b). These two themes are picked up in the gospels and emphasized in the song of Mary (Lk. 1:54) and in the statements of Simeon concerning the baby Jesus (Lk. 2:30-32).
The job of redeeming Israel would require the Servant to suffer for the sins of his people (cf. Gen. 3:15; Psa. 22; Isa. 53). He would die a sacrificial death as a slain lamb (Isa. 53:5-6). But death could not hold him in the tomb (1 Cor. 15:20; Col. 1:15-20, 25-26). The glory of the gospel is that Jesus arose from the tomb and conquered death, that he might grant light and eternal life to both believing Israel and to believing Gentiles. “Paul notes three things taught by scripture: that the Christ would suffer (Gk. pathetos), that he would be the first raised of the dead, and that he would proclaim light to both Jews and Gentiles…Isaiah. 53, Psalm 2, and Psalm 118…” 37 This was the precious gospel that Paul contained in his breast and that he wished the world to know.
Unfortunately Isaiah cried out in 53:1, “Who has believed our message and to whom has the arm of the LORD been revealed?” Paul could cry out in almost these exact words. In that time Israel had looked only for a conquering Messiah and not a suffering one. They missed the glorious mystery of redemption that would come through suffering.
FESTUS INTERRUPTS PAUL
At this point Festus interrupted Paul’s defense. “You are out of your mind, Paul!” he shouted. “Your great learning is driving you insane.” Acts 26:24
It was just as Isaiah had spoken. Jews and Gentiles alike would not understand the gospel. Festus was in a real sense the chief representative of Gentile people on that day and he did not have a clue as to what Paul was saying. Agrippa, who was in a real sense the chief representative of the Jews on that day would not dare to lose face with Festus and the other dignitaries by accepting Paul’s message.38 Barnes says, “Festus regarded, probably, the whole story of the vision that Paul said had appeared to him as the effect of an inflamed and excited imagination, and as a proof of delirium…but there is no madness so great, no delirium so awful, as to neglect the eternal interest of the soul for the sake of the pleasures and honors which this life can give.” 39
It is interesting that Paul often never gets to finish one of his sermons.40 He seems always to be interrupted in some fashion. Festus was certain that Paul was crazy and he shouted out as much. It is amazing that through history so many of God’s chosen messengers were regarded as crazy. Wiersbe relates: “Nobody called D. L. Moody crazy when he was energetically selling shoes and making money but when he started winning souls, people gave him the nickname ‘Crazy Moody.’” 41
“‘I am not insane, most excellent Festus,’ Paul replied. ‘What I am saying is true and reasonable. The king is familiar with these things, and I can speak freely to him. I am convinced that none of this has escaped his notice, because it was not done in a corner’” (26:25-26). Bruce says of the governor’s outburst: “But what was sheer madness to the governor’s way of thinking was the merest truth and sober good sense for Paul.” 42 What Paul was saying was sober truth. The Greek word used for true is sōphrosunē, and it comes from two other Greek words, “sound” and “mind.” 43 Paul makes plain that the gospel events were not done in a corner but they were open and public for all to see. No doubt both Festus and Agrippa were quite familiar with these events.
PAUL CONTINUES WITH AGRIPPA
“King Agrippa, do you believe the prophets? I know you do.” Acts 26:27
Stott says of this remark: “The court gasps. Has any prisoner ever before presumed to address His Royal Highness with such impertinence? Agrippa is unhorsed.” 44 No doubt Paul’s question was a bit embarrassing. Perhaps there was an awkward lull, but Paul quickly answers the question for him. This question was a loaded one for sure. For one to believe the prophets should naturally cause that person to believe in Jesus.45
“Then Agrippa said to Paul, ‘Do you think that in such a short time you can persuade me to be a Christian?’” (26:28). Barker and Kohlenberger comment: “The KJV’s translation of this reply, ‘Almost thou persuades me to be a Christian,’ has become one of the famous quotations in history. It has inspired countless sermons and even a gospel hymn. Nevertheless, ‘almost’ is not what Agrippa
said.” 46
Pfeiffer and Harrison comment: “The Greek phrase is very difficult and literally translated says, In a little you are persuading me to make a Christian…To make a Christian may mean either to become a Christian or to play the role of a Christian…Agrippa was not on the point of becoming a Christian.” 47 Several translations make a try at verse. The NRSV says, “Are you so quickly persuading me to become a Christian.” The TEV has it, “In this short time do you think you will make me a Christian.” Stedman adds: “… It is much more likely that he said what we have recorded here in the Revised Standard Version. With almost sneering sarcasm he says, ‘Do you really think, Paul, that in this short a time you’re going to make me a Christian?’” 48
“Paul replied, ‘Short time or long— I pray to God that not only you but all who are listening to me today may become what I am, except for these chains’” ( 26:29). Commentators have thought that Paul may have lifted up his chains as he replied to Agrippa.
Whether it would take a short time or a long time Paul was willing to preach until Agrippa and all those assembled could accept the gospel and be saved.
“The king rose, and with him the governor and Bernice and those sitting with them” (26:30). The king had probably had about all he could take. When he arose it was a signal that the meeting was ending and others arose with him.
“After they left the room, they began saying to one another, ‘This man is not doing anything that deserves death or imprisonment’” (26:31). Stott says, “Their private verdict of ‘not guilty’ was unanimous.” 49 Paul could have been set free but none of these actors had the guts to make that decision. Now it was probably too late. Paul was going to Caesar. Presumably, Agrippa helped Festus form the report that should be sent along. This decision once more emphasizes one of Luke’s major themes of Acts, that Christianity was not a threat to the Roman Empire.50
“Agrippa said to Festus, ‘This man could have been set free if he had not appealed to Caesar’” (26:32). Both Agrippa and Festus knew what was right but neither had the courage to do it. There was a real question at this point as to whether or not Paul could be set free. Stott says, “…to acquit Paul now would be to short-circuit his appeal, and so to invade the Emperor’s territory. No provincial judge would dare to do that.” 51