Acts 26

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 66 2 8 0 0 26. In Jerusalem and Caesarea, part 6) 26:1 32 ) Outline (continued)) ) 26:1 32 5. Paul s Speech ) 26:1 a. Permission ) 26:2 3 b. Acknowledgment ) 26:4 8 c. Background ) 26:9 11 d.

Purpose ) 26:12 14 e. Conversion ) 26:15 18 f. Commission ) 26:19 23 g. Testimony ) 26:24 29 h. Persuasion ) 26:30 32 i. Conclusion ) ) ) ) 5.

Paul s Speech) 26:1 32) 26 1 Agrippa said to Paul, You are permitted to speak for yourself. Then Paul mentioned with his hand and began to defend himself. 2 King Agrippa, I consider myself fortunate that I am about to defend myself before you today regarding all the things of which the Jews accuse me. 3 I beg you to listen to me patiently, especially because you are an expert in all the customs and disputes of the Jews.) 4 All the Jews know my way of life from my childhood on, which I spent from the beginning in my own nation and in Jerusalem. 5 They have known me for a long time and can testify, if they are willing, that I have lived according to the strictest sect of our religion as a Pharisee. 6 And now I stand on trial for the hope of the promise made by God to our fathers. 7 This promise our twelve tribes hope to attain by earnestly serving God night and day. Concerning this hope, O king, I am being accused by the Jews. 8 Why do you Jews consider it incredible that God raises the dead?) 9 So then I thought that I myself should do as many things as possible against the name of Jesus of Nazareth. 10 And this is just what I did in Jerusalem: not only did I lock up many of the saints in prisons because I received authority from the chief priests, but also I cast my vote against them when they were put to death. 11 Often I had them punished as I went from synagogue to synagogue, and I tried to force them to blaspheme. I was so enraged at them that I even persecuted them in foreign cities.) 12 While doing this, I was going to Damascus with the authority and commission of the chief priests. 13 At noon, O king, while I was on the road, I saw from heaven a light brighter than the brilliance of the sun shining around me and those traveling with me. 14 When all of us had fallen to the ground, I heard a voice saying to me in Hebrew, Saul, Saul, why do you persecute me? It is hard for you to kick against the goads. 15 So I asked, Who are you, Lord? And the Lord said: I am Jesus, whom you are persecuting. 16 Now get up and stand on your feet.

For this reason I appeared to you: to appoint you as a servant and a witness not only to the things you have seen of me but also to the things I will show you. 17 I am rescuing you from the Jewish people and from the Gentiles. I am sending you to them 18 to open their eyes, to turn them from darkness to light and from the power of Satan to God. I do so that they may receive forgiveness of sins and an inheritance among those who have been sanctified by faith in me. ) 19 So then, King Agrippa, I was not disobedient to the heavenly vision. 20 But I kept declaring first to those in Damascus, then in Jerusalem, and then throughout all Judea, and even to the Gentiles that they should repent, turn to God, and practice works worthy of repentance. 21 For this reason, the Jews arrested me while I was in the temple and tried to kill me. 22 Therefore, having obtained help from God to this very day I stand here witnessing to both great and small and declaring nothing but what the prophets and Moses said would happen. 23 They declared that the Christ must suffer and, because of his resurrection from the dead, would be the first to proclaim light to both the Jewish people and the Gentiles. ) 24 While Paul was saying these things in his defense, Festus shouted in a loud voice, Paul, you are out of your mind. Your great learning is driving you insane. 25 Then Paul replied, I am not out of my mind, most excellent Festus. But I utter words that are true and reasonable. 26 The king understands these things, so I speak confidently to him. I am persuaded that none of this has escaped his notice, for it has not been done in a corner. 27 Do you believe the prophets, King Agrippa?

I know you do. ) 28 Agrippa answered Paul, In a short time you are trying to persuade me to act as a Christian. 29 Paul said, I pray to God that whether in a short or a long time not only you but also all who hear me today may become what I am, except for these chains. ) 30 The king, Bernice, the governor, and those who were sitting with them stood up. 31 While they withdrew, they began to talk to one another, saying, This man is not doing anything worthy of death or imprisonment. 32 Then Agrippa said to Festus, This man could have been set free if he had not appealed to Caesar. ) ) The purpose of this ostentatious gathering is to have King Agrippa II give advice about the charges against Paul. Festus has honored Agrippa by yielding the gavel to the king. Luke records only summary statements from and about Agrippa; in Luke s account, Paul is the main character.) a. Permission) 26:1) 1. Agrippa said to Paul, You are permitted to speak for yourself. Then Paul motioned with his hand and began to defend himself.) King Agrippa is kindly disposed to Paul.

The king does not ask for an explanation of the charges; instead, he grants Paul complete freedom to speak. Obviously, the king realizes that, because Paul has appealed to Caesar, the present gathering is not a formal court session. By permitting Paul to address the audience without interruption or rebuttal, Agrippa places him at ease and thus receives a comprehensive account of Paul s teachings.) Agrippa avoids even the impression of having a semblance of authority over Paul. He wisely employs the passive voice when he says, You are permitted to speak for yourself, instead of, I give you permission to speak. By saying that Paul may speak for himself, he provides Paul with a wonderful opportunity to preach the gospel. He himself had indicated that he wanted to hear Paul preach (25:22).) Then Paul motioned with his hand and began to defend himself.

The motion of his hand is a common gesture of a first-century orator. When Luke writes that Paul speaks in his own defense, he is indicating that the words Paul utters are a defense of the gospel in the presence of King Agrippa (see the immediate context of v. 24). As a prisoner, Paul wears shackles (v. 29) while standing in front of his distinguished listeners. The contrast between the dazzling garb of the high and mighty and the humble clothes of the chained prisoner suddenly becomes meaningless, for Paul displays the quiet dignity of a man with a message.��1��) No speech, either by Paul or by any other speaker in Acts, is as personal in tone as Paul s address before Agrippa (see especially v. 27). Paul speaks engagingly to King Agrippa throughout his discourse, addressing him by his title, his name, and the personal pronoun you.��2�� This speech sparkles with the beauty of its direct gospel appeal.) Paul fits his choice of words to his audience. That is, his use of the language approaches classical Greek and is on the level of his address to the Areopagus (17:22 31).

At the same time, we hear in this speech the same tone of Paul s other discourses.) In this speech before Agrippa, Paul again recounts his conversion experience (compare 22:1 21; and see 9:1 19). The three conversion accounts differ, but in each case Paul emphasizes those elements that suit his present purposes. He is free to choose his own wording to describe the event.) Although Paul addresses Agrippa, who is of Jewish descent and is an expert in all the customs and disputes of the Jews (v. 3), the speech is not a one-sided gospel appeal directed only to Agrippa (see, for instance, v. 8). Paul presents the doctrine of Christ s resurrection as a light to the Jewish people and to the Gentiles (v. 23).��3��) ) Greek Words, Phrases, and Constructions in 26:1) ���������� it is now permissible. The use of the imperfect tense is punctiliar.��4�� The passive voice of the verb with the pronoun in the dative case is equivalent to the active .) ���� with the pronoun ������� in the genitive case, the phrase means on account of yourself. ) ��������� the imperfect tense is inchoative and is translated he began to defend himself. ��5��) ) ) b. Acknowledgment) 26:2 3) 2.

King Agrippa, I consider myself fortunate that I am about to defend myself before you today regarding all the things of which the Jews accuse me. 3. I beg you to listen to me patiently, especially because you are an expert in all the customs and disputes of the Jews. ) a. I consider myself fortunate. Paul means every word he utters to Agrippa. He expresses his joy for the opportunity the king gives him to present the gospel. Paul addresses not a Gentile ruler but a Jewish king who is versed in the Old Testament Scriptures.��6�� With respect to Agrippa, Paul has a spiritual point of contact which he lacks with Festus.

Agrippa is able to understand the doctrines of the Christian faith and can give his evaluation to Festus.) b. I am about to defend myself before you today regarding all the things of which the Jews accuse me. Paul can relate to King Agrippa his background, conversion experience, divine mandate, and arrest in Jerusalem. And he trusts that the king will understand that, from a Jewish point of view, Paul is in complete accord with Israel s hope for the fulfillment of Old Testament prophecies (see v. 7). This hope centers on the Jewish teaching of the resurrection of the dead (vv. 8, 23).) Paul fails to enumerate the accusations which the Jews have brought against him, but in his discourse he refutes the charges that have vexed him since his arrest in Jerusalem.��7�� His primary intent is to further the cause of the gospel, but a secondary consideration is to clear himself. In the absence of his Jewish accusers, Paul can freely speak his mind without fear of altercations.

When Festus eventually breaks into Paul s discourse, the governor expresses disbelief but no animosity (v. 24).) c. I beg you to listen to me patiently. Paul employs the oratorical formalities of his day when he implores Agrippa to listen to him. At Paul s trial before Governor Felix, the orator Tertullus spoke similar words (see 24:4). However, Paul should not be accused of insincerity. He means every word he speaks and wants Agrippa to pay close attention to the theological message he is going to hear.) d.

Especially because you are an expert in all the customs and disputes of the Jews. Because Agrippa is acquainted with the Jewish faith, Paul intends to show him that Christianity has its roots in Judaism. A literal translation of the text is, because you are especially expert (see the NASB margin). Paul means to say that, of all the rulers, King Agrippa is best qualified to understand Jewish customs and disputes. He politely pays the king a compliment by calling him an expert in Jewish matters.) ) Greek Words, Phrases, and Constructions in 26:2 3) 8������� the omission of the definite article is common wherever names of people are mentioned in Greek lawsuits.��8��) %����� this is the perfect of the verb !������ (I think, consider), which has lost its middle function and therefore needs the pronoun ������ to complete the meaning of the verb . The perfect has the sense of the present.) ����������� the middle voice is expressed as a reflexive: to defend myself. ) D��� �� you are.

This is a dangling participle. A lack of congruence in participles is not confined to the least educated writers of the New Testament. ��9��) ) ) c. Background) 26:4 8) The introductory part of Paul s speech varies in content from the discourse he delivered from the steps of Fortress Antonia some two years earlier (22:3). The difference is that in the presence of King Agrippa, Paul stresses the doctrine of the resurrection from the dead. He notes that he is on trial because of this teaching (vv. 6 8).) 4. All the Jews know my way of life from my childhood on, which I spent from the beginning in my own nation and in Jerusalem. 5.

They have known me for a long time and can testify, if they are willing, that I have lived according to the strictest sect of our religion as a Pharisee. ) 1 1 2 8 0 “tw://bible.?id=48.1.13|AUTODETECT|” a. All the Jews know my way of life. With the use of the adjective all, Paul speaks in generalities. He means that his opponents in Jerusalem and elsewhere know his identity and are able to examine his personal life. They know his origin 7 1 -1 9 0 “tw://bible.?id=48.1.13|AUTODETECT|” Gal. 1:13) 1 1 -1 9 0 “tw://bible.?id=50.3.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.3.5|AUTODETECT|” Phil. 3:5) 1 1 -1 9 0 0 ). When he was still a child, his parents moved from Tarsus in Cilicia to Jerusalem. In this city he was reared and educated. Paul employs the phrases from my childhood on, from the beginning, and for a long time to support his claim that the Jews are acquainted with his way of life. In addition, Paul s opponents had come to know his background through the addresses he delivered in Jerusalem and in Caesarea (22:1 21; 24:10 21).) 1 9 2 8 0 0 Paul states that he spent his time in his own nation. He uses the customary Greek term ethnos (nation), not the Greek noun laos, which usually refers to Israel as God s covenant people.��10�� His audience is mostly Gentile, so Paul carefully avoids giving any offense and accordingly chooses the customary term ethnos. While the term nation is broad, the reference to Jerusalem is specific. Here Paul lived for several decades until he left for Damascus (9:1 3) and subsequently for Tarsus (9:30). His protracted sojourn in Jerusalem clearly identified Paul with the Jewish religion.) b. They have known me for a long time and can testify, if they are willing.

Paul declares that the Jews had known him since his youth.��11�� By race, education, and zeal he is one of them, but the Jews refuse to acknowledge Paul s training in and dedication to the Jewish religion. The Jews knowledge of Paul would compel them to testify on his behalf, but he doubts that they will do so. Paul puts the onus to testify onto the Jews.) c. I have lived according to the strictest sect of our religion as a Pharisee. If the Jews decline to testify, Paul himself will. He identifies himself with the law-abiding Jews of his day, for the Pharisees were known to obey God s commands according to the letter of the law.

Paul describes the Pharisees as the strictest sect of our religion. No one, Paul implies, is able to accuse him of flouting God s law, for his roots are in the strictest sect of Judaism.) The verb I have lived refers to Paul s youth and the duration of his training in Jerusalem. Paul could justifiably call himself a Pharisee, a son of Pharisees (23:6). If anyone would defend Paul in a Jewish court of law, the Pharisees should be the first to speak for him.) Paul knows that Agrippa has authority to appoint the high priest, who belongs to the party of the Sadducees. Paul refrains from making an issue of the difference between the Sadducees and the Pharisees, but he wants the king to understand that in respect to the doctrine of the resurrection, the Pharisees ought to support Paul.) And with the term religion Paul is specifically referring to the worship of Israel s God. He testifies that he and the king share in this worship.

Yet Agrippa would have to acknowledge that Paul is the more faithful worshiper.) 6. And now I stand on trial for the hope of the promise made by God to our fathers. ) In a sense, verses 6, 7, and 8 form a parenthetical thought that briefly interrupts the self-identification of Paul, a Pharisee (v. 5) who expresses his previous opposition to Jesus of Nazareth (v. 9).��12�� Paul clearly explains that the reason for his trial is spiritual and pertains to Israel s religion: the hope of the promise made by God to our fathers. Once more (see v. 5) Paul includes Agrippa among the Jewish people.) What is the hope that Paul shares with the nation Israel? Throughout his preaching and speaking ministry to predominantly Jewish audiences, Paul repeatedly mentions the word hope (23:6; 24:15; 28:20) and often links it to both Jesus and the resurrection of the dead. Hope refers to the promise that God made to Israel s spiritual forefathers through the prophets in the Old Testament era. And God fulfilled this promise in the resurrection of Jesus Christ.��13��) 1 1 2 8 0 “tw://bible.?id=45.9.4-45.9.5|AUTODETECT|” The refusal of Paul s opponents to recognize the fulfillment of Israel s hope causes the apostle to proclaim and teach even more earnestly the actuality of this hope.��14�� Indeed, Paul wants his countrymen to acknowledge Jesus resurrection from the dead 7 1 -1 9 0 “tw://bible.?id=45.9.4-45.9.5|AUTODETECT|” Rom. 9:4 5) 1 1 -1 9 0 “tw://bible.?id=50.3.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.3.11|AUTODETECT|” Phil. 3:11) 1 1 -1 9 0 0 ). By doing so they will graduate from expecting fulfillment of the promise to realizing that it has been fulfilled.) 1 1 2 8 0 0 7. This promise our twelve tribes hope to attain by earnestly serving God night and day. Concerning this hope, O king, I am being accused by the Jews. ) 1 1 2 8 0 “tw://bible.?id=40.19.28|AUTODETECT|” a. This promise our twelve tribes hope to attain by earnestly serving God night and day. The expression our twelve tribes occurs only here and in Paul s letters, although other New Testament writers use a similar expression in Greek 7 1 -1 9 0 “tw://bible.?id=40.19.28|AUTODETECT|” Matt. 19:28) 1 1 -1 9 0 “tw://bible.?id=42.22.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.22.30|AUTODETECT|” Luke 22:30) 1 1 -1 9 0 “tw://bible.?id=59.1.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.1.1|AUTODETECT|” James 1:1) 1 1 -1 9 0 “tw://bible.?id=66.7.4-66.7.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.7.4-66.7.8|AUTODETECT|” Rev. 7:4 8) 1 1 -1 9 0 “tw://bible.?id=66.21.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.21.12|AUTODETECT|” 21:12) 1 1 -1 9 0 0 ). The term serves as a synonym for Israel and provides no information on postexilic history.��15��) 1 1 2 8 0 “tw://bible.?id=45.10.2-45.10.3|AUTODETECT|” Paul wisely states the positive aspects of Israel s hope. He speaks complimentary words and stresses that the people of Israel are trying to bring about the fulfillment of God s promise by serving him night and day. Although Paul explains in his epistles that the Jews zeal for keeping God s law cannot possibly ensure their salvation 7 1 -1 9 0 “tw://bible.?id=45.10.2-45.10.3|AUTODETECT|” Rom. 10:2 3) 1 1 -1 9 0 0 ), here he omits doctrinal explanations and only makes an observation. He affirms that the nation Israel earnestly worships God and expects God to fulfill his promise that the Messiah will restore Israel. This hope is basic to the Jewish religion.) 1 8 2 8 0 0 In a subtle manner Paul demonstrates that the hope he cherishes originates in the Jewish religion and that both the Jews and he foster the same hope, but that the Jews have brought him to trial because of this hope in Jesus and the resurrection. Here, then, is the incongruity Agrippa faces as he listens to Paul s defense.) b. Concerning this hope, O king, I am being accused by the Jews. Paul addresses the king once again (see v. 2) because he wants Agrippa to pay close attention to this crucial point: the Jews drag Paul into court for espousing a doctrine they themselves teach. We must add, however, that for Paul the hope as such has become reality in the coming and resurrection of Jesus Christ. For the apostle the preaching of this hope is a message of fulfillment.

In brief, the expression this hope represents the proclamation of the gospel.) 8. Why do you Jews consider it incredible that God raises the dead? ) The change from the preceding verse (v. 7) to the present verse is abrupt and can be understood only by someone whose heritage is Jewish. The connection between the hope that God will fulfill his promise to the fathers (v. 6) and the fact that God raises the dead (v. 8) would not be evident to a Gentile. Therefore, Paul usually refrained from giving Gentile audiences a detailed exposition of the doctrine of the resurrection. He made an exception in Athens, where he addressed the learned philosophers (17:31 32). But whenever he spoke with Jews, he knew that he had a common basis, namely, God s promise to the fathers concerning the Messiah and the resurrection from the dead.) Paul s listeners in the governor s mansion were military officers and prominent citizens of Caesarea (25:23).

We are confident that most of these people were Gentiles, yet among the prominent leaders of Caesarea were Jews. Now Paul directs his attention away from King Agrippa and channels it toward the Jews in his audience. He disregards the Gentiles and candidly asks the Jews who are present: Why do you Jews consider it incredible that God raises the dead? ) From their Old Testament heritage the Jews knew that God indeed raised people from the dead.��16�� They also had to admit that Jesus did the same, as did the apostles by the power Jesus gave them. And last, they knew the Christian teaching that Jesus rose from the grave. The Pharisaic Jews accepted the doctrine of the resurrection, but they refused to believe that God raised Jesus from the dead. If God could bring back to life the son of the widow of Zarephath and the son of the Shunammite woman, would he not be able to raise Jesus?) ) Doctrinal Considerations in 26:6 8) 1 1 2 8 0 “tw://bible.?id=1.5.5|AUTODETECT|” The Old Testament discloses a gradual development of the doctrine of the resurrection. After man s fall into sin, God placed a limit on man s physical life. The genealogy from Adam to Noah, for example, has a recurring refrain for every person that is listed: and he died 7 1 -1 9 0 “tw://bible.?id=1.5.5|AUTODETECT|” Gen. 5:5) 1 1 -1 9 0 “tw://bible.?id=1.5.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.5.8|AUTODETECT|” 8) 1 1 -1 9 0 “tw://bible.?id=1.5.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.5.11|AUTODETECT|” 11) 1 1 -1 9 0 “tw://bible.?id=1.5.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.5.14|AUTODETECT|” 14) 1 1 -1 9 0 “tw://bible.?id=1.5.24|AUTODETECT|” , etc.). The exception is Enoch, who was no longer here, for God took him 7 1 -1 9 0 “tw://bible.?id=1.5.24|AUTODETECT|” Gen. 5:24) 1 1 -1 9 0 “tw://bible.?id=12.2.11|AUTODETECT|” , NAB). God also took Elijah to heaven 7 1 -1 9 0 “tw://bible.?id=12.2.11|AUTODETECT|” II Kings 2:11) 1 1 -1 9 0 “tw://bible.?id=11.17.23|AUTODETECT|” ). These two people were translated to heaven but did not experience a resurrection. The prophets Elijah and Elisha were instrumental in raising young men from the dead 7 1 -1 9 0 “tw://bible.?id=11.17.23|AUTODETECT|” I Kings 17:23) 1 1 -1 9 0 “tw://bible.?id=12.4.35|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=12.4.35|AUTODETECT|” II Kings 4:35) 1 1 -1 9 0 “tw://bible.?id=12.13.21|AUTODETECT|” ), but in the course of time the widow s son in Zarephath died again, and so did the son of the Shunammite woman. Likewise, the dead man who was thrown into Elisha s grave and came back to life died again, in the course of time 7 1 -1 9 0 “tw://bible.?id=12.13.21|AUTODETECT|” II Kings 13:21) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=18.19.25-18.19.27|AUTODETECT|” The doctrine of the resurrection becomes more distinct in Job, the psalms, and the prophets. In these books a number of allusions to the resurrection appear. Job declares that after death he will see his Redeemer with his own eyes 7 1 -1 9 0 “tw://bible.?id=18.19.25-18.19.27|AUTODETECT|” Job 19:25 27) 1 1 -1 9 0 “tw://bible.?id=19.16.10|AUTODETECT|” ). David asserts that God s Holy One (or: faithful one) will not be abandoned to the grave and see decay 7 1 -1 9 0 “tw://bible.?id=19.16.10|AUTODETECT|” Ps. 16:10) 1 1 -1 9 0 0 ). Isaiah records a hymn in which these lines occur:) 1 7 2 8 0 0 ) But your dead will live;) their bodies will rise.) You who dwell in the dust,) wake up and shout for joy.) Your dew is like the dew of the morning;) the earth will give birth to her dead. [26:19, NIV]) 1 1 2 8 0 “tw://bible.?id=27.12.2|AUTODETECT|” Daniel prophesies: Multitudes who sleep in the dust of the earth will awake: some to everlasting life, others to shame and everlasting contempt 7 1 -1 9 0 “tw://bible.?id=27.12.2|AUTODETECT|” Dan. 12:2) 1 1 -1 9 0 “tw://bible.?id=28.6.2|AUTODETECT|” , NIV). The prophet Hosea invites the people to return to the Lord, who will revive them after two days and restore them on the third day 7 1 -1 9 0 “tw://bible.?id=28.6.2|AUTODETECT|” Hos. 6:2) 1 1 -1 9 0 “tw://bible.?id=26.37.1-26.37.14|AUTODETECT|” ). And Ezekiel relates his vision of the dry bones that come to life again 7 1 -1 9 0 “tw://bible.?id=26.37.1-26.37.14|AUTODETECT|” Ezek. 37:1 14) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=43.11.24|AUTODETECT|” In the New Testament era, Martha reveals that she believes in the resurrection of the dead. She responds to Jesus assurance that Lazarus will live by confessing, I know that he will rise again in the resurrection at the last day 7 1 -1 9 0 “tw://bible.?id=43.11.24|AUTODETECT|” John 11:24) 1 1 -1 9 0 “tw://bible.?id=43.11.25|AUTODETECT|” , NIV). Martha demonstrates that as a member of the Jewish community she is acquainted with the doctrine of the resurrection, which she accepts in faith. Jesus reply to her, I am the resurrection 7 1 -1 9 0 “tw://bible.?id=43.11.25|AUTODETECT|” John 11:25) 1 1 -1 9 0 0 ), is the fulfillment of man s longing for restoration. This teaching, therefore, has become one of the basic doctrines of Christianity.) 1 9 2 8 0 0 ) Greek Words, Phrases, and Constructions in 26:4 8) Verse 4) �r� & �V� so then. This combination is contrasted by that of ��v ��� (and now), which introduces a parenthetical comment (vv. 6 8).) 4����� the Attic form of the third plural �4����� (they know) occurs only here. Paul uses classical Greek in the presence of government officials, military commanders, and prominent citizens.) Verse 5) p� ������� the use of the subjunctive expresses uncertainty and doubt. It also indirectly shows the Jews animosity toward Paul.) ���� I lived. Here is the culminative use of the aorist tense. Paul looks back on a period in his life when he practiced his religion as a Pharisee.) Verses 7 8) 1 1 2 8 0 “tw://bible.?id=52.3.10|AUTODETECT|” � ������� the expression has the force of an adverb and signifies earnestly. An approximate parallel appears in ) 7 1 -1 9 0 “tw://bible.?id=52.3.10|AUTODETECT|” I Thessalonians 3:10) 1 1 -1 9 0 0 .) 1 10 2 8 0 0 ‘� this relative pronoun is similar to a demonstrative pronoun and should be translated this hope. ��17��) ���� the preposition ���� with the dative conveys a metaphorical sense: Why is it judged incredible in your eyes? ��18��) �0 the meaning of this particle in the context of the sentence is the equivalent of E�� (that).) ) ) d. Purpose) 26:9 11) After a brief doctrinal explanation (vv. 6 8), Paul resumes his biographical sketch. He informs his audience how he used to oppose the teachings of Jesus of Nazareth.) 9. So then I thought that I myself should do as many things as possible against the name of Jesus of Nazareth. ) The introductory words so then connect this sentence with Paul s earlier train of thought (vv. 2 5). As a Pharisee he consciously decided to negate the influence of the Christian church indeed, to destroy it. Paul intimates that no one ordered him to oppose Jesus Christ; he himself made this decision.) 1 1 2 8 0 “tw://bible.?id=43.16.2|AUTODETECT|” Moreover, Paul indicates that he felt a moral obligation to counter the spread of Christianity with all the resources at his disposal. Even though he believed in the resurrection of the dead, he refused to believe that God had raised Jesus of Nazareth. Blinded by unbelief, he thought that he was serving God by opposing the name of Jesus Christ 7 1 -1 9 0 “tw://bible.?id=43.16.2|AUTODETECT|” John 16:2) 1 1 -1 9 0 0 ). The term name must be understood in the broad sense of Jesus teachings and ministry, that is, his revelation. Paul identifies Jesus not as the Christ but with reference to his residence, Nazareth (see the commentary on 22:8 and 24:5). As an ardent Pharisee he opposed Jesus in numerous ways. For Paul, thwarting the cause of Christ became a way of life.) 1 2 2 8 0 0 10. And this is just what I did in Jerusalem: not only did I lock up many of the saints in prisons because I received authority from the chief priests, but also I cast my vote against them when they were put to death. ) Here is Paul s candid confession about his former life as persecutor of Christ s followers. Subsequent to Stephen s death, Paul victimized the residents of Jerusalem who believed in Christ. He went from house to house and, dragging away both men and women, he put them in jail (8:3). Note that Paul identifies these victims as saints (lit.: the holy ones).��19�� By using this explicit term, the former persecutor not only openly admits that he inflicted injuries on innocent people but also ascribes to them the attribute of holiness. In short, he regards them highly.��20��) 1 1 2 8 0 “tw://bible.?id=43.18.31|AUTODETECT|” At other places, Luke reports that Paul dragged away men and women and put them in prison (8:3; and see 9:2; the term prison probably refers to the jails that at one time housed the apostles [4:3; 5:18]). Paul s obsession had blinded him. He showed respect for neither men nor women. Making no distinction, he had both incarcerated. And at the trials of these people, Paul was present. He confesses that he cast his vote against them when they received the death penalty, although the Jews did not have the right to administer capital punishment 7 1 -1 9 0 “tw://bible.?id=43.18.31|AUTODETECT|” John 18:31) 1 1 -1 9 0 0 ).��21��) 1 3 2 8 0 0 From the information in Acts we know of only one person whom the Jews stoned to death, namely, Stephen, and perhaps Paul has in mind this first martyr. But in the unsettled times during Pontius Pilate s last year in office and his recall to Rome in a.d. 36, the Jews not only continued their attacks on the Christians but even executed some of them (see 22:4). How many Christians were put to death is not known.) We know next to nothing of the process of appointing new members to the Sanhedrin, although Emil Sch�rer states that rabbinical learning [functioned] as the sole test of a candidate s eligibility. ��22�� But age may also have been a factor, for Paul is portrayed as a young man at the time of Stephen s death (7:58). Therefore, he may have had to wait before he could join the ranks of the Sanhedrin. Filling the role of prosecutor for the Sanhedrin, Paul voted for the execution of the imprisoned Christians.) 11. Often I had them punished as I went from synagogue to synagogue, and I tried to force them to blaspheme. I was so enraged at them that I even persecuted them in foreign cities. ) 1 1 2 8 0 “tw://bible.?id=40.10.17|AUTODETECT|” The point Paul tries to make in his address to King Agrippa is that he was a most zealous Jew who served the governing body, the Sanhedrin, Jerusalem. In that capacity, he aided the forces that opposed the rise of Christianity by persecuting those who adhered to this faith. The Christians were part of the local synagogues. Thus, Paul could easily lay his hands on them and have them tried and punished by the judicial courts of these synagogues 7 1 -1 9 0 “tw://bible.?id=40.10.17|AUTODETECT|” Matt. 10:17) 1 1 -1 9 0 “tw://bible.?id=40.23.34|AUTODETECT|” ). These lower courts meted out floggings 7 1 -1 9 0 “tw://bible.?id=40.23.34|AUTODETECT|” Matt. 23:34) 1 1 -1 9 0 “tw://bible.?id=47.11.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.11.24|AUTODETECT|” II Cor. 11:24) 1 1 -1 9 0 0 ). When Christians stayed away from the synagogue worship services, Paul would go to their homes and drag them before the courts.) 1 1 2 8 0 “tw://bible.?id=46.12.3|AUTODETECT|” Paul openly confesses that he was so filled with rage against the followers of Jesus that he tried to force them to blaspheme. He fails to specify what the word blaspheme entails, but the context implies the cursing of Jesus person, teaching, and work 7 1 -1 9 0 “tw://bible.?id=46.12.3|AUTODETECT|” I Cor. 12:3) 1 1 -1 9 0 0 ).) 1 18 2 8 0 0 Terrorizing the Christian community in Jerusalem and Judea failed to satisfy Paul. He sought permission from the high priest to persecute Christians in foreign cities and take them as captives to Jerusalem. He knew that the Sanhedrin exercised authority over synagogues outside of Israel, and that with proper credentials he could travel to cities where numerous Jews had settled. Damascus was one of these places.) ) ) Greek Words, Phrases, and Constructions in 26:9 11) Verses 9 10) �r� �V� in context, this combination probably is the equivalent of the English colloquial idiom Why, or, Why, I myself thought. ��23��) E the relative pronoun in the neuter accusative singular (see 11:30) actually refers to the entire preceding verse (v. 9): and this is just what I did. ) ����������� the present passive participle of the verb ������ (I destroy) alludes to the act of executing someone.��24�� The present tense denotes repeated occurrence, the genitive case is the genitive absolute construction, and the use of the passive serves to hide the identity of the executioners.) Verse 11) �������� from the verb ������� (I force), the imperfect tense should be interpreted in the conative sense: I tried to force. Paul admits that, in spite of his efforts, he failed.) �������� the adverb meaning exceedingly can be translated very. ) ) ) e. Conversion) 26:12 14) This account of his conversion varies from the one Paul delivered to the Jews in Jerusalem (22:6 21).

We can hardly fault Paul for presenting his own experience in two slightly different versions; the setting and purpose of each account contribute to the differences.) 12. While doing this, I was going to Damascus with the authority and commission of the chief priests. 13. At noon, O king, while I was on the road, I saw from heaven a light brighter than the brilliance of the sun shining around me and those traveling with me. ) Paul relates that he continued persecuting Jesus followers, even in foreign cities. In the presence of the king, Paul employs official terms. On an earlier occasion, he said that he had received letters from the high priest and the council (22:5). Now he speaks formally and says that he went to Damascus with the authority and commission of the chief priests.

The expression chief priests points to members of priestly families who occupied a seat in the Sanhedrin (see the commentary on 4:6).) 1 1 2 8 0 “tw://bible.?id=42.2.9|AUTODETECT|” At this juncture in his address, Paul tells Agrippa about his conversion to Christianity. Near the city of Damascus the unexpected happened. Paul points out that it was high noon while he was traveling. Suddenly a light that surpassed the brightness of the sun enveloped him and his travel companions 7 1 -1 9 0 “tw://bible.?id=42.2.9|AUTODETECT|” Luke 2:9) 1 1 -1 9 0 0 ), as those companions could attest (22:9; in short, Paul did not suffer an epileptic spell, a heatstroke, or a hallucination). He states that the light originated in heaven, so that Agrippa has to realize the supernatural characteristics of the event.) 1 5 2 8 0 0 14. When all of us had fallen to the ground, I heard a voice saying to me in Hebrew, Saul, Saul, why do you persecute me? It is hard for you to kick against the goads. ) The two earlier accounts (9:4 and 22:7) and this one differ at several points.) In verse 14 Paul reveals that everyone in the group fell to the ground, but the other reports state that Paul alone was prostrate. (The Western text adds a clause [the addition is in italics]: When all of us had fallen to the ground because of fear, only I myself heard.& ) How do we explain such an obvious variation? We need not see an obstacle if we accept the interpretation that Paul s companions were prostrate but soon got to their feet again. They were not blinded by the light as Paul was and, although they heard the sound, they could not understand the words that Jesus spoke (9:7; 22:9).) Next, only here do we read that Jesus addressed Paul in the Hebrew tongue.��25�� We surmise that Paul wanted to communicate to Agrippa that the heavenly voice spoke to him in the language of the sacred Scriptures of the Old Testament. The Greek text shows that Jesus called Paul by his Hebrew name (Saoul) and not by the Greek form (Saulos).) And last, the first two narratives disclose that Jesus briefly asks: Saul, Saul, why do you persecute me? (9:4; 22:7).

But here Jesus continues and states, It is hard for you to kick against the goads (see the comments on the Greek text at 9:5). Paul undoubtedly tells Agrippa more of Jesus words than he told his Jewish audience in Jerusalem. This illustration, borrowed from an agricultural setting, was well known as a proverb throughout the Mediterranean world.��26�� King Agrippa was no stranger to it.) 1 1 2 8 0 “tw://bible.?id=46.15.9|AUTODETECT|” What is the meaning of the proverb? The saying illustrates an ox delivering a swift kick, only to experience the sharp pain caused by the point of a goad. The ox s unwillingness to serve its master leads only to pain. But when the animal docilely performs the required task, the master can put the goad away. Metaphorically, this proverb applies to a man who resists God s call to serve him. Jesus wanted to use Paul s talent and training for the purpose of extending God s kingdom and proclaiming the gospel, but Paul persecuted the church. His efforts resulted in pain. After his conversion he repeatedly speaks about his sin of persecuting the church 7 1 -1 9 0 “tw://bible.?id=46.15.9|AUTODETECT|” I Cor. 15:9) 1 1 -1 9 0 “tw://bible.?id=48.1.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.1.23|AUTODETECT|” Gal. 1:23) 1 1 -1 9 0 “tw://bible.?id=54.1.13|AUTODETECT|” ). He calls himself a former blasphemer, persecutor, and violent man 7 1 -1 9 0 “tw://bible.?id=54.1.13|AUTODETECT|” I Tim. 1:13) 1 1 -1 9 0 0 ). Conclusively, this proverb informs Agrippa about the turning point in Paul s life. Instead of being Jesus enemy, he has become his servant.) 1 17 2 8 0 0 ) Greek Words, Phrases, and Constructions in 26:12 14) Verses 12 13) � �7� while doing this. The use of the prepositional phrase appears to have a resumptive meaning equivalent to and so, well then. ��27��) !����� ����� the combination denotes the Roman way of reckoning time. The case is the genitive of time.) Verse 14) ������������ from the verb ��������� (I fall down), the aorist active participle is part of the genitive absolute construction.) $����� ����� I heard a voice. See the commentary on 9:7.) ������ the plural probably refers to the double-pointed goad.��28��) ) ) f. Commission) 26:15 18) 15. So I asked, Who are you, Lord?

And the Lord said: I am Jesus, whom you are persecuting. 16. Now get up and stand on your feet. For this reason I appeared to you: to appoint you as a servant and a witness not only to the things you have seen of me but also to the things I will show you. ) a. Who are you, Lord? The meaning of verse 15 has already been explained in the context of the earlier accounts (9:5; 22:8). A slight variation occurs here, where Jesus identifies himself but omits his place of origin, Nazareth.) b.

Now get up and stand on your feet. Of the three reports of Paul s conversion only this one states that he must stand on his feet. The command at first seems redundant, but further reflection shows that it conveys a dual message. The first and obvious message is that Paul must arise from his prone position, stand in the presence of Jesus, his Lord, and accept his new task. The second message hinges on the fact that the words are a direct quotation from one of the Old Testament prophets. God told Ezekiel to stand on his feet and called him to be his prophet.

Similarly, Jesus appointed Paul to be a prophet. Agrippa believed the writings of the prophets (see v. 27) and now he understood that Paul, too, was divinely called to a prophetic office.) c. For this reason I appeared to you. The resurrected and glorified Jesus appeared to Paul and then personally called him to fulfill a task. In other words, Paul s calling had a divine origin that was personal and direct.) 1 1 2 8 0 “tw://bible.?id=48.1.15|AUTODETECT|” d. To appoint you as a servant. ��29�� In the first two accounts of Paul s conversion, Jesus instructs Paul to enter the city of Damascus, where he will be told what to do (9:6; 22:10). Here, however, Jesus shows the purpose for appearing to Paul: to appoint you as a servant and a witness. The verb to appoint is significant because in Greek it has a combined form that includes the meaning beforehand.��30�� That is, God separated Paul before his birth to the task of preaching the gospel 7 1 -1 9 0 “tw://bible.?id=48.1.15|AUTODETECT|” Gal. 1:15) 1 1 -1 9 0 0 ). In his speech before the Jews in Jerusalem, Paul discloses that God appointed him, but now he says that Jesus did so.) 1 1 2 8 0 “tw://bible.?id=46.9.1|AUTODETECT|” e. [To appoint you] a witness not only to the things you have seen of me but also to the things I will show you. Paul must be a witness both as a person who saw Jesus during the encounter near Damascus 7 1 -1 9 0 “tw://bible.?id=46.9.1|AUTODETECT|” I Cor. 9:1) 1 1 -1 9 0 “tw://bible.?id=42.1.2|AUTODETECT|” ) and as a proclaimer of Christ s gospel. After Paul s conversion, Jesus repeatedly revealed himself to Paul in visions.��31�� Paul, then, became an eyewitness and a minister of the word 7 1 -1 9 0 “tw://bible.?id=42.1.2|AUTODETECT|” Luke 1:2) 1 1 -1 9 0 0 ) and fulfilled the requirements for apostleship (1:21 22). Jesus designated Paul a witness of Christ s resurrection and a herald of what he heard from his Lord.) 1 2 2 8 0 0 17. I am rescuing you from the Jewish people and from the Gentiles. I am sending you to them 18. to open their eyes, to turn them from darkness to light and from the power of Satan to God. I do so that they may receive forgiveness of sins and an inheritance among those who have been sanctified by faith in me. ) We make these observations:) 1 1 2 8 0 “tw://bible.?id=24.1.8|AUTODETECT|” a. Rescue. The words of Jesus that Paul conveys to King Agrippa are based on Old Testament passages from the prophets and the psalms. God tells Jeremiah not to be afraid of the people because he himself will rescue the prophet 7 1 -1 9 0 “tw://bible.?id=24.1.8|AUTODETECT|” Jer. 1:8) 1 1 -1 9 0 “tw://bible.?id=24.1.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=24.1.19|AUTODETECT|” 19) 1 1 -1 9 0 “tw://bible.?id=13.16.35|AUTODETECT|” ). And in his psalm of thanks, David cries out to God for deliverance from the nations 7 1 -1 9 0 “tw://bible.?id=13.16.35|AUTODETECT|” I Chron. 16:35) 1 1 -1 9 0 “tw://bible.?id=19.106.47|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.106.47|AUTODETECT|” Ps. 106:47) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=47.11.24-47.11.27|AUTODETECT|” Paul s life testifies to the fact that he needed deliverance from both the Jewish people and the Gentiles. On numerous occasions the Jews wanted to kill him, as did the Gentiles 7 1 -1 9 0 “tw://bible.?id=47.11.24-47.11.27|AUTODETECT|” II Cor. 11:24 27) 1 1 -1 9 0 0 ). The irony is that Paul, the former persecutor of Christ s disciples, was persecuted by Jew and Gentile alike. Yet the Lord repeatedly rescued him.) 1 1 2 8 0 “tw://bible.?id=24.1.7|AUTODETECT|” b. Apostle. When Jesus said to Paul, I am sending you to them, he indirectly used the words God spoke to Jeremiah and Ezekiel when he commissioned them as prophets 7 1 -1 9 0 “tw://bible.?id=24.1.7|AUTODETECT|” Jer. 1:7) 1 1 -1 9 0 “tw://bible.?id=26.2.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.2.3|AUTODETECT|” Ezek. 2:3) 1 1 -1 9 0 “tw://bible.?id=45.15.15-45.15.16|AUTODETECT|” ). Believing the prophets, Agrippa would have to admit that Paul stood in the line of the Old Testament prophets. To be precise, Jesus commissioned Paul as a witness to both the Jews and the Gentiles (20:21) but especially as an apostle to the Gentiles 7 1 -1 9 0 “tw://bible.?id=45.15.15-45.15.16|AUTODETECT|” Rom. 15:15 16) 1 1 -1 9 0 “tw://bible.?id=48.2.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.2.8|AUTODETECT|” Gal. 2:8) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=23.42.7|AUTODETECT|” Note that the words Jesus spoke to Paul near Damascus and which Paul now recalls in the presence of King Agrippa are all allusions to the writings of the prophets. When Paul says, to open their eyes, to turn them from darkness to light, Agrippa should know that Jesus is referring especially to ) 7 1 -1 9 0 “tw://bible.?id=23.42.7|AUTODETECT|” Isaiah 42:7) 1 1 -1 9 0 “tw://bible.?id=60.2.9|AUTODETECT|” . This part of Isaiah s prophecy is known as one of the servant songs depicting the coming of the Messiah.��32�� The work of opening the spiritual eyes of the people belongs to the Holy Spirit. The Spirit empowers God s servants to preach the gospel and grants them the joy of seeing the effect of their preaching.��33�� Paul points out that he works among Jews and Gentiles on behalf of the Messiah. As an apostle of Christ he preaches the gospel. The Good News opens the eyes of those who are spiritually blind and turns the people from darkness to the light of God s Word 7 1 -1 9 0 “tw://bible.?id=60.2.9|AUTODETECT|” I Peter 2:9) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 c. Purpose. In respect to the people, Jesus specifies three spiritual objectives for Paul: first, to open their eyes; next, to turn them from darkness to light; and last, to turn them from the power of Satan to God. When a person opens his spiritual eyes and comes to conversion, he leaves his world of darkness and enters the light of the gospel. He is no longer Satan s slave but serves the living God.) 1 1 2 8 0 “tw://bible.?id=45.3.2|AUTODETECT|” To the Jews, the imagery of stumbling like blind men in darkness appropriately depicted the condition of the Gentiles. But God had entrusted his holy oracles to the Jews 7 1 -1 9 0 “tw://bible.?id=45.3.2|AUTODETECT|” Rom. 3:2) 1 1 -1 9 0 “tw://bible.?id=43.9.39-43.9.41|AUTODETECT|” ), so that they might live in his light. The Jews, however, had refused to accept God s Word and thus were spiritually blind 7 1 -1 9 0 “tw://bible.?id=43.9.39-43.9.41|AUTODETECT|” John 9:39 41) 1 1 -1 9 0 0 ). Both the Jews and the Gentiles had to turn from darkness into light. In his epistles to the Gentile churches, Paul frequently uses the metaphor of darkness and light.��34�� Darkness characterizes the realm of Satan, which Jesus here describes as the power of Satan. (In Acts, the name Satan appears twice, here and in a question Peter asked: Ananias, why has Satan filled your heart? [5:3].) Paul meets the power of Satan wherever he proclaims the gospel (see, e.g., 13:10; 16:16; 19:15).) 1 4 2 8 0 0 d. Salvation. The words Paul speaks are not his own but those of Jesus. This becomes clear from the first person pronouns that predominate in Jesus words, especially in the last sentence: I do so that they may receive forgiveness of sins and an inheritance among those who have been sanctified by faith in me. The Greek places emphasis on the last word in the sentence, which in this case is me. Salvation comes to expression when the sinner repents, is cleansed from sin, and takes his place among those who obtain their spiritual inheritance through faith in Christ. The believer receives his inheritance when Jesus, having declared him holy, embraces him and welcomes him into the fellowship of the saints.) ) Practical Considerations in 26:12 18) A word aptly spoken) 1 1 2 8 0 “tw://bible.?id=20.25.11|AUTODETECT|” is like apples of gold in settings of silver. [) 7 1 -1 9 0 “tw://bible.?id=20.25.11|AUTODETECT|” Prov. 25:11) 1 1 -1 9 0 0 , NIV]) 1 2 2 8 0 0 Addressing the Jews from the steps of Fortress Antonia in Jerusalem, Paul disclosed that after his conversion a Damascene Jew named Ananias came to see him. He added that Ananias was a devout man according to the law and respected by all the Jews living there (22:12). Paul used this description to mollify his listeners and prove that he was welcomed in Damascus by a highly respected Jew. In addition, he carefully avoided using the name of Jesus so that he would not give offense.) Standing before King Agrippa, Paul refrained from mentioning Ananias. Instead he chose to relay the words of Jesus who, by appointing Paul his servant and witness, placed him in the line of the Old Testament prophets and New Testament apostles.��35�� Paul conveyed Jesus words that echoed the Old Testament prophecies. He knew that Agrippa believed these prophecies and therefore Paul wanted to persuade him to accept the truth of Jesus message.) 1 1 2 8 0 “tw://bible.?id=46.9.20-46.9.23|AUTODETECT|” Paul preached the gospel to both the Jews in Jerusalem and King Agrippa in Caesarea. In both instances he recalled his conversion experience. From that same incident he wisely chose different words and emphasized different aspects in his effort to bring the gospel to each party: the words of Ananias for the Jews in Jerusalem, the words of Jesus for Agrippa. Paul was all things to all men in order to win some for Christ 7 1 -1 9 0 “tw://bible.?id=46.9.20-46.9.23|AUTODETECT|” I Cor. 9:20 23) 1 1 -1 9 0 0 ).) 1 13 2 8 0 0 ) Greek Words, Phrases, and Constructions in 26:16 17) @�������� from the verb A��� (I see), this future passive verb has an ingressive connotation: I will begin to appear. ��36��) ����������� in the passive, the verb �0��� means to choose, but the meaning to deliver or to save is preferred.��37��) �U� the nearest antecedent is the neuter plural ���� (nations). Together with the noun ���� ([Jewish] people) the neuter noun effects a change of gender in the relative pronoun from the neuter to the masculine.) �������� �� I am sending you. The phrase is followed by a series of three aorist infinitives that express purpose: to open, to turn, and to receive.) ) ) g. Testimony) 26:19 23) Paul s gospel presentation before King Agrippa gradually leads to a climax. The apostle offers a testimony of his obedience to the divine commission he received. Paul becomes increasingly personal, as is evident from his use of the first person singular in nearly every sentence.��38��) 19.

So then, King Agrippa, I was not disobedient to the heavenly vision. 20. But I kept declaring first to those in Damascus, then in Jerusalem, and then throughout all Judea, and even to the Gentiles that they should repent, turn to God, and practice works worthy of repentance. ) a. So then, King Agrippa. Skillfully preaching the gospel as if to one man, Paul addresses King Agrippa three times by name (vv. 2, 19, 27) and six times by his royal title (vv. 2, 7, 13, 19, 26, 27). He involves the king in a personal way to win him for the cause of Christ.) 1 1 2 8 0 “tw://bible.?id=45.1.16|AUTODETECT|” b. I was not disobedient. After citing the words of Jesus, the apostle now reveals his reaction to his divine appointment. He chooses the double negative construction to stress his immediate response: I was not disobedient to the heavenly vision. (This reference includes Jesus subsequent revelations.) Paul omits any reference to the three days of soul-searching when he was in a state of physical blindness. Rather, he indicates that he promptly began to preach Christ s gospel in the synagogues of Damascus (9:20). When he was forced to flee from that city, he returned to Jerusalem and continued to speak boldly in the name of Jesus Christ, especially to the Greek-speaking Jews (9:28 29). Paul believed in bringing the message of salvation first to the Jews and then to the Gentiles 7 1 -1 9 0 “tw://bible.?id=45.1.16|AUTODETECT|” Rom. 1:16) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=48.1.18|AUTODETECT|” c. Then throughout all Judea, and even to the Gentiles. At this point, the grammatical construction of the Greek text is awkward. For instance, we would have expected the sequence in Damascus, in Jerusalem, and in Judea. But Paul never preached in the cities and villages of Judea. He spent only fifteen days in Jerusalem 7 1 -1 9 0 “tw://bible.?id=48.1.18|AUTODETECT|” Gal. 1:18) 1 1 -1 9 0 “tw://bible.?id=48.1.22|AUTODETECT|” ) and he states categorically that he was unknown to the churches of Judea 7 1 -1 9 0 “tw://bible.?id=48.1.22|AUTODETECT|” Gal. 1:22) 1 1 -1 9 0 0 ). But through a change in the Greek grammar of the sentence, which I translate with the preposition throughout, he notes the effect of his preaching.) 1 5 2 8 0 0 Paul preached the gospel) in Damascus,) in Jerusalem,) throughout Judea,) to the Gentiles.) 1 1 2 8 0 “tw://bible.?id=45.15.16|AUTODETECT|” The emphasis is not on Paul s presence in Judea but on the fact that he, a former persecutor of the church, preached the gospel. This astonishing news spread throughout the rural areas of Judea.��39�� Further, Paul s special calling was to bring the gospel to the Gentiles 7 1 -1 9 0 “tw://bible.?id=45.15.16|AUTODETECT|” Rom. 15:16) 1 1 -1 9 0 “tw://bible.?id=48.2.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.2.8|AUTODETECT|” Gal. 2:8) 1 1 -1 9 0 “tw://bible.?id=45.15.19|AUTODETECT|” ), which he did on his journeys to Cyprus, Asia Minor, Macedonia, and Achaia. Paul indeed fulfilled the missionary mandate Jesus gave the apostles before his ascension: to be his witnesses in Jerusalem, Judea, Samaria, and to the ends of the earth 7 1 -1 9 0 “tw://bible.?id=45.15.19|AUTODETECT|” Rom. 15:19) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.3.2|AUTODETECT|” d. They should repent, turn to God, and practice works worthy of repentance. Like John the Baptist 7 1 -1 9 0 “tw://bible.?id=40.3.2|AUTODETECT|” Matt. 3:2) 1 1 -1 9 0 “tw://bible.?id=40.3.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.3.8|AUTODETECT|” 8) 1 1 -1 9 0 0 ), Paul preached the gospel of repentance. He called both the Jews and the Gentiles to turn to God in repentance (20:21). His objective was to have both of these groups acknowledge Jesus Christ as their Savior.) 1 1 2 8 0 “tw://bible.?id=40.7.20|AUTODETECT|” For Paul, the acts of repenting and turning to God must be followed by deeds that show the reality of repentance. To be precise, repentance denotes that the whole person with heart, mind, and soul is turned around from sin to service. Repentance for everyone, regardless of age, race, or nationality, marks a moral and religious orientation to a new way of life.��40�� In the words of Jesus: So then, you will recognize them by their fruits 7 1 -1 9 0 “tw://bible.?id=40.7.20|AUTODETECT|” Matt. 7:20) 1 1 -1 9 0 “tw://bible.?id=59.2.14-59.2.17|AUTODETECT|” ; and see ) 7 1 -1 9 0 “tw://bible.?id=59.2.14-59.2.17|AUTODETECT|” James 2:14 17) 1 1 -1 9 0 0 ).��41��) 1 5 2 8 0 0 21. For this reason, the Jews arrested me while I was in the temple and tried to kill me. ) Disregarding the accusations of the Jews (21:26 29) and the charges leveled by Tertullus (24:5 6), Paul states that the Jews arrested him for preaching about repentance. He refrains from presenting details, for he realizes that in the presence of King Agrippa he is not a defendant in court but a herald of Christ s gospel. Nevertheless, in passing he refers to the violence directed against him in Jerusalem: the Jews arrested me while I was in the temple and tried to kill me. The expression to kill actually means to manhandle in such a way that death is inevitable (see 5:30). When the Jews attempted to stop Paul from preaching the gospel, they deliberately chose to oppose God.

However, in their fight against God, they eventually would be losers and Paul through God s grace the victor.��42��) 22. Therefore, having obtained help from God to this very day I stand here witnessing to both great and small and declaring nothing but what the prophets and Moses said would happen. ) Paul saw the hand of God in his deliverance from Philippian imprisonment, mob violence in Thessalonica and in Ephesus, and the rioters in the temple area of Jerusalem. God had protected Paul from evil men while he remained obedient to his calling: to proclaim the gospel of salvation. Paul had received Jesus word that he must testify for the Lord in Rome, and he knew that God would shield him from danger (23:11).) As a prisoner Paul received the necessities of life from numerous friends and acquaintances. These members of the Christian community in turn received the gospel and spiritual counsel from the apostle. Other visitors, both great and small on the social scale, also heard the proclamation of the Good News.

Not only the high and mighty (Roman governors and a Jewish king), but also the lower class of society (the common laborer and the soldier) attended to Paul s words.) 1 1 2 8 0 “tw://bible.?id=42.24.27|AUTODETECT|” What was the content of Paul s gospel proclamation? It was the same gospel that Jesus taught the men of Emmaus and his disciples in the upper room. Jesus opened the Scriptures for them by beginning with the books of Moses and continuing through the prophetic writings and the Psalms 7 1 -1 9 0 “tw://bible.?id=42.24.27|AUTODETECT|” Luke 24:27) 1 1 -1 9 0 “tw://bible.?id=42.24.44|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.24.44|AUTODETECT|” 44) 1 1 -1 9 0 0 ).��43�� Paul uses not the threefold division of the Old Testament but the twofold (the books of Moses and the prophets) and places the word Moses at the end for emphasis (compare 28:23).) 1 2 2 8 0 0 Paul tells King Agrippa that the Old Testament canon is his source of information for preaching the gospel. Because the king himself believes the writings of this same canon, Agrippa will have to conclude that Paul preaches the gospel within the parameters of Judaism and is innocent of any wrongdoing (see v. 32).) 23. They declared that the Christ must suffer and, because of his resurrection from the dead, would be the first to proclaim light to both the Jewish people and the Gentiles. ) 1 1 2 8 0 “tw://bible.?id=19.2.6-19.2.7|AUTODETECT|” Paul asserts that the Old Testament prophecies disclose the suffering, death, and resurrection of the Messiah. Further, these prophecies teach that the Messiah would shine his light on Jew and Gentile alike. Both the psalmists 7 1 -1 9 0 “tw://bible.?id=19.2.6-19.2.7|AUTODETECT|” Pss. 2:6 7) 1 1 -1 9 0 “tw://bible.?id=19.16.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.16.10|AUTODETECT|” 16:10) 1 1 -1 9 0 “tw://bible.?id=19.22.1-19.22.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.22.1-19.22.21|AUTODETECT|” 22:1 21) 1 1 -1 9 0 “tw://bible.?id=19.118.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.118.27|AUTODETECT|” 118:27) 1 1 -1 9 0 0 ) and the prophet Isaiah (42:6; 49:6; 53:3 11; 60:3) speak about the task, life, death, and resurrection of the Messiah.) 1 1 2 8 0 “tw://bible.?id=42.24.26|AUTODETECT|” For the Jews, the doctrine that the Messiah would suffer and die was difficult to accept.��44�� Even though Jesus and his apostles turned to the Scriptures that taught this doctrine, the Jews displayed their reluctance to accept it. In fact, Jesus pointedly (and rhetorically) asked the men of Emmaus whether the prophets said that the Christ must suffer and enter his glory 7 1 -1 9 0 “tw://bible.?id=42.24.26|AUTODETECT|” Luke 24:26) 1 1 -1 9 0 “tw://bible.?id=46.15.3-46.15.4|AUTODETECT|” ). Paul, in his sermons in the synagogue at Thessalonica, taught and proved from the Scriptures that the Christ had to suffer and rise from the dead (17:3). And in one of his epistles, he teaches the heart of the gospel: Christ died, was buried, and was raised on the third day according to the Scriptures 7 1 -1 9 0 “tw://bible.?id=46.15.3-46.15.4|AUTODETECT|” I Cor. 15:3 4) 1 1 -1 9 0 0 ). But because the Jews rejected this teaching, they arrested Paul and were ready to kill him.) 1 1 2 8 0 “tw://bible.?id=43.8.12|AUTODETECT|” Christ came so cause the light of the gospel to shine on both the Jewish people and the Gentiles. Jesus is the light of the world 7 1 -1 9 0 “tw://bible.?id=43.8.12|AUTODETECT|” John 8:12) 1 1 -1 9 0 0 ) who calls both the Jew and the Gentile to leave the darkness and enter his light. The apostles as Christ s servants continue the task of dispelling darkness and causing the light to shine (see 13:47).) 1 10 2 8 0 0 ) Greek Words, Phrases, and Constructions in 26:19 23) Verses 19 20) E��� as an adverb, the word introduces a coordinate sentence that expresses cause: because of this. ��45��) � the preposition denoting place governs the two nouns Damascus and Jerusalem.) ����� all of Judea. This is the accusative of extent that indicates how far the news of Paul s preaching had spread.) ���� ������ the dative of the indirect object separates the Gentiles from the Jews living in the places just mentioned.) ���������� modifying the understood subject of the preceding infinitives, the present tense of this participle shows continued action. The verb ������ points to a habitual lifestyle: they practice. ) Verse 23) �0 this particle takes the place of the conjunction that.) 1 1 2 8 0 “tw://bible.?id=42.24.26|AUTODETECT|” ������� a verbal adjective from the verb ������ (to suffer). In the light of Luke s practice of expressing the necessity of Christ s suffering 7 1 -1 9 0 “tw://bible.?id=42.24.26|AUTODETECT|” Luke 24:26) 1 1 -1 9 0 “tw://bible.?id=42.24.46|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.24.46|AUTODETECT|” 46) 1 1 -1 9 0 “tw://bible.?id=44.3.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.3.18|AUTODETECT|” Acts 3:18) 1 1 -1 9 0 “tw://bible.?id=44.17.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.17.3|AUTODETECT|” 17:3) 1 1 -1 9 0 0 ), this verbal adjective should be interpreted as must suffer. ��46��) 1 6 2 8 0 0 ) ) h. Persuasion) 26:24 29) Throughout his address, Paul speaks directly to King Agrippa. But Governor Festus is also present and listens attentively. The subject matter and the word choice prove to be too much for him. Being unfamiliar with the Scriptures and ignorant of the Christian faith, he reacts adversely to Paul s word concerning Christ s resurrection.) 24. While Paul was saying these things in his defense, Festus shouted in a loud voice, Paul, you are out of your mind. Your great learning is driving you insane. ) 1 1 2 8 0 “tw://bible.?id=46.1.18|AUTODETECT|” a. Paul, you are out of your mind. The word defense should be construed as a defense of the gospel and not as a defense in a court case (see the commentary on v. 1). Paul was so caught up in preaching the gospel that Festus considered Paul to be beside himself. The outburst of Festus actually conveys the idea that the governor considers Paul to be overly enthusiastic and lacking sound judgment.��47�� Paul s emotional address had affected Festus, who as a consequence suddenly shouted in a loud voice and interrupted Paul s presentation of the gospel. When a person is unable to fathom spiritual truths because of unbelief and ignorance, he is apt to remark that the speaker is out of his mind. Elsewhere Paul observes, For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God 7 1 -1 9 0 “tw://bible.?id=46.1.18|AUTODETECT|” I Cor. 1:18) 1 1 -1 9 0 “tw://bible.?id=43.10.20|AUTODETECT|” , NIV). Incidentally, many of the Jews accused Jesus of being demon-possessed and raving mad 7 1 -1 9 0 “tw://bible.?id=43.10.20|AUTODETECT|” John 10:20) 1 1 -1 9 0 0 ).) 1 4 2 8 0 0 b. Your great learning is driving you insane. Paul s speech, delivered in excellent Greek, showed him to be an educated man. When Paul opened the Scriptures for his audience, Festus knew that he was unable to understand Paul s message. Being unfamiliar with the Old Testament and the teaching of Jesus, the governor realized that he would not gain any information for his letter to Nero. To maintain his own prestige, he resorted to describing Paul as a man whose higher learning had driven him to eccentricity.

In Festus s opinion, Paul held untenable positions, especially in regard to the doctrine of the resurrection (compare 17:32).) 25. Then Paul replied, I am not out of my mind, most excellent Festus. But I utter words that are true and reasonable. 26. The king understands these things, so I speak confidently to him. I am persuaded that none of this has escaped his notice, for it has not been done in a corner. ) Notice these two points:) a. Festus.

Paul is fully in control of the situation. He first speaks directly to Festus and then, while continuing to address the governor, engagingly speaks about the intellectual capabilities of King Agrippa. In brief, he involves both Festus and Agrippa in understanding his gospel presentation.) 1 1 2 8 0 “tw://bible.?id=42.1.3|AUTODETECT|” The first thing Paul stresses is his mental state: he is in his right mind. He calls the governor by name and addresses him by a title of respect . This appellation was commonly used as a designation for persons of high social rank, including those in governing positions 7 1 -1 9 0 “tw://bible.?id=42.1.3|AUTODETECT|” Luke 1:3) 1 1 -1 9 0 0 ).) 1 15 2 8 0 0 The next thing Paul emphasizes is that the words he has spoken thus far are to be characterized as true and reasonable. Words spoken in a frenzy usually are exaggerated and sometimes false. By contrast, the words Paul has uttered are based on historical facts that can be verified. Words uttered by someone who is out of his mind fail to communicate reasonableness. But Paul s address is rational and demonstrates sound judgment and self-control. During the delivery of his speech, and particularly toward the end, Paul exhibited enthusiasm and fervor for the sake of Christ.

Yet, no one is able to fault Paul for displaying a measure of zeal for a cause that is near to his heart.) b. Agrippa. While answering Festus, Paul cleverly involves Agrippa to keep the king s attention. In his reply to the governor, he sketches a picture of Agrippa and places him in a favorable light. According to Paul, the king comprehends the speech Paul delivered. Agrippa is acquainted with the Old Testament Scriptures and thus Paul can confidently preach the gospel to him.

Paul is actually saying that he can do so boldly, that is, freely and openly.) Agrippa hears Paul paying him a compliment, for Paul says that the king is exceptionally observant regarding religious issues in Israel. He says, I am persuaded that none of this has escaped his notice. Paul avers that Agrippa is fully aware of the fact that Christianity is the fulfillment of the Old Testament messianic prophecies. After Pentecost in a.d. 30, the gospel of Christ has been proclaimed openly and boldly in Israel and throughout the Greco-Roman world. And Agrippa, while spending his childhood years in Caesarea, certainly had learned about the growth of the Christian church among the Jews and the members of the household of Cornelius, the Roman centurion.) For it has not been done in a corner. The adherents of the Christian faith did not hide in secret places.

They carried the message of salvation to every major city. They were present everywhere in Judea, Samaria, and Galilee (9:31); they had traveled as far as Phoenicia, Cyprus, and Antioch (11:19); they founded churches throughout Asia Minor, Macedonia, and Achaia; and they had taken the gospel as far as Rome. Christianity had become a world religion. Paul had spoken fearlessly before Epicurean and Stoic philosophers in Athens (17:16 33), had lectured publicly for more than two years in Ephesus (19:8 10), and had defended himself before Felix and Festus (24:10 21; 25:8 11). Nothing was done secretly in a corner.��48�� Paul ingeniously quotes words which philosophers pejoratively used for uneducated teachers. These teachers tried to gain a following among people of the lower classes of society but were unable and unwilling to present their teaching among scholars.

By citing this adage, Paul effectively refutes Festus s accusation of insanity.) 27. Do you believe the prophets, King Agrippa? I know you do. ) Once more turning his attention directly to Agrippa, Paul asks him a personal question that immediately follows his compliment to the king. Paul inquires whether Agrippa believes the prophets, which is an oblique reference to the canon of the Old Testament. With this question, he causes the king to face a dilemma: if Agrippa answers negatively, he incurs the wrath of the Jewish people; if the king replies affirmatively, he loses face if Paul asks him to believe the gospel. Before he is able to respond, Paul already has formulated the answer for him: I know you do.

Indeed, Paul s reply is so positive that it conveys the meaning I intuitively know that you do. ) 28. Agrippa answered Paul, In a short time you are trying to persuade me to act as a Christian. ) a. Translations. Variants in the Greek text are reflected in divergent translations of this verse:) You almost persuade me to become a Christian (NKJV).) You with a few words are trying to persuade me to be a Christian (MLB).) In a short time you will persuade me to become a Christian (NASB).) Do you think that in such a short time you can persuade me to be Christian? (NIV).) In a short time you think to make me a Christian (RSV).) The readings differ in respect to three points. First, does the Greek text refer to time or means ? Next, should the text be translated persuade or think ?

And last, do we adopt the reading to become [be] a Christian or to make me Christian? The technical problems are discussed in other sources; here I wish to point our the wisdom of accurately understanding idiomatic expressions in Greek instead of providing a literal, but wooden, translation.��49�� This idiom in Paul s speech connotes, In a short time you are trying to persuade me to act as a Christian. ) b. Interpretation. Before, throughout, and even after Paul s speech, Agrippa is kindly disposed toward Paul. We should interpret Agrippa s remark, therefore, as neither an attempt to ridicule the speaker nor a witty reply to evoke laughter from the audience.��50��) 1 1 2 8 0 “tw://bible.?id=60.4.16|AUTODETECT|” Agrippa sees that Paul s penetrating question concerning belief in the writings of the prophets would lead to a further query on believing the truth of the gospel. He evasively counters Paul s probe by asking whether the apostle expects an instantaneous response to preaching. ��51�� Like Felix, who dismissed Paul when the topic of personal ethics became too personal (24:25), Agrippa resorts to a delaying tactic: a half-hour is too short a time to make a commitment! Furthermore, he does not want to be identified as a Christian. During the first century, the name Christian elicited derision and scorn 7 1 -1 9 0 “tw://bible.?id=60.4.16|AUTODETECT|” I Peter 4:16) 1 1 -1 9 0 0 ). In the presence of a governor, high-ranking military officers, and prominent leaders, Agrippa is not interested in declaring that he acknowledges the truth of Christ s gospel and wishes to follow Jesus. With a question that betrays a lack of earnestness, he answers Paul and considers the matter closed.) 1 6 2 8 0 0 29. Paul said, I pray to God that whether in a short or a long time not only you but also all who hear me today may become what I am, except for these chains. ) The apostle takes the opportunity to make his closing statement. In elegant Greek, he utters a wish that applies both to the king and to all the members of his audience. Paul expresses his wish in the form of a prayer to God. He is literally saying that at the moment he would pray to God if the circumstances were conducive for prayer. The meeting has come to an end, for immediately after Paul has spoken the king arises.

This action signals adjournment.) Paul s wish, regardless of the time involved, is to see everyone who listened to his speech become like he is. He does not use the word Christian, but his desire is for everyone to follow Jesus Christ, because in him is salvation full and free. Having intimated as much, Paul has the last word and quickly adds, except for these chains. With this last clause, he reminds the king and the governor that he has not received proper justice, that he longs to be free, and that he has appealed his case to Caesar.) ) Practical Considerations in 26:28) When David became king of Israel and set the example to serve Israel s God, the people flourished spiritually and materially. If King Agrippa had put his faith in Jesus Christ, he would have set an example for the citizens of his kingdom. Agrippa, who received a personal invitation to express his faith but declined to accept it, considered being a follower of Jesus Christ below his dignity.

Christianity flourished among the lower classes of society and therefore was scorned by the elite. However, the gospel of Jesus Christ is for all classes of society, for the high and mighty as well as the poor and powerless.) 1 1 2 8 0 “tw://bible.?id=43.18.20|AUTODETECT|” In Acts, Luke demonstrates that Christ s gospel reached men and women of influence. He mentions people of note who became Christians: a royal treasurer (8:27), a centurion (10:1), a foster brother of Herod Antipas (13:1), a proconsul (13:7), and prominent Greek men and women (17:4, 12). Some of the women were rich (12:12), in the business world (16:14), and able to teach (18:26) and prophesy (21:9). Christ s followers are at every level of society, where Christ places them to advance the cause of his church and kingdom. Jesus teachings are open to the world 7 1 -1 9 0 “tw://bible.?id=43.18.20|AUTODETECT|” John 18:20) 1 1 -1 9 0 0 ) and should never be banned from public life.) 1 41 2 8 0 0 ) ) Greek Words, Phrases, and Constructions in 26:24 29) Verse 24) ������ �� ���� the adjective is in a predicate position with the result that it is the equivalent of a relative clause: with the voice elevated. ��52��) �� the personal pronoun appears in the first part of the sentence; in the Greek, the placement probably is meant to express emphasis.) �������� the noun refers to letters or books. However, it can also mean higher learning. ��53��) Verse 26) ��������� note that the present tense of this infinitive denotes continual action: to continually escape notice. ) �P this particle does not negate the verb �������� (I persuade) but belongs to the infinitive ��������� as a double negative.��54��) ���� ����������� this is the periphrastic construction with the perfect passive participle of the verb ������ (I do, practice). The stress is on the punctiliar aspect of this construction; that is, the action is viewed from the beginning until the present.) Verse 28) � @���� this phrase probably connotes time . If it is understood as a dative of means, the noun ���� (word) or a similar substantive should be supplied.) ������� it is the conative use of this verb in the present tense. The conative points to an act that is begun but interrupted: you are trying to persuade me. ��55�� The reading in the present passive ����� (you are persuaded, trust, think) has the support only of Codex Alexandrinus. It may indicate a scribe s attempt to smooth the reading of the text.��56��) ������� to make, do, act.

Supported by leading manuscripts (P74; codices Sinaiticus, Alexandrinus, and Vaticanus), this reading appears to be more difficult to explain than the reading �������� (to become), which is sustained by the Byzantine text. The rule that the more difficult text is original has merit in this case. Also, the possibility is not remote that inclusion of the infinitive �������� was influenced by the reading of verse 29.) Verse 29) �P������ � with an implied protasis the optative connotes I could pray. ��57��) A����� ��v �� as even I. The conjunction means as. ��58��) ) ) i. Conclusion) 26:30 32) 30. The king, Bernice, the governor, and those who were sitting with them stood up. 31.

While they withdrew, they began to talk to one another, saying, This man is not doing anything worthy of death or imprisonment. ) King Agrippa, who presided over this august gathering, stands up and thus signals that the meeting has ended. All the other dignitaries, including Bernice and the governor, do the same. While walking out of the room, the members of the audience engage in spirited conversation about Paul s imprisonment and his speech. We surmise that Luke was present (see the comment at 25:23) and overheard the remarks that were made concerning Paul. He heard the dignitaries say that Paul had done nothing that deserved incarceration or death (compare 23:29; 25:25). On the basis of Paul s speech, the speakers were implying that the preaching of Christ s gospel was no threat to the Roman empire and, therefore, was no offense worthy of punishment.) 32.

Then Agrippa said to Festus, This man could have been set free if he had not appealed to Caesar. ) In response to Governor Festus s request for help in composing a letter to Emperor Nero, Agrippa provided him the necessary information After consulting the dignitaries who were present, Festus perhaps communicated to Paul the wording of the letter that would be sent to Rome. Agrippa had told the governor that if Paul had not appealed to Caesar, he could have been released from prison. The blame for his imprisonment, then, is attributed to Paul s decision to appeal to the emperor. Not the governor but Paul must take the blame!) Agrippa s counsel to Festus characterizes the king s fairness to Paul. As a Jew, Agrippa could have sided with the Jews, but on the basis of his knowledge of the Old Testament Scriptures and the teachings of Christianity he declares Paul innocent of any wrongdoing. As a king appointed by the Roman emperor, he had to abide by Roman law and honor Paul s request to be tried in Rome.

Festus concurred with Agrippa, and Paul waited for transport to the imperial city.) Summary of Chapter 26) Paul receives permission to speak. He informs Agrippa and the rest of the audience that he counts himself fortunate to make his defense before the king, who is acquainted with the customs and controversies of the Jews. He identifies himself as a Jew who came to Jerusalem, who lived as a Pharisee, and who is accused by the Jews for believing in the teaching of the resurrection. He relates that he opposed the name of Jesus, oppressed the saints, went to numerous synagogues to have them punished, and traveled abroad to persecute them.) Paul recounts his conversion experience near Damascus, his appointment as servant and witness, and his commission to preach the gospel. He describes how he obeyed the heavenly voice, proclaimed the message of salvation, and was arrested by the Jews, who tried to kill him.) Governor Festus interrupts Paul s discourse and accuses Paul of being out of his mind. Paul denies that he is insane and asks Agrippa to affirm his faith in the writings of the prophets.

Agrippa refuses to answer this personal question and adjourns the meeting. He comments that Paul could have been released had he not appealed to Caesar.) ) ) ) ) 1 The Western text reads, confident, and encouraged by the Holy Spirit, Paul motioned with his hand. However, the addition appears only in Latin, which Albert C. Clark has reconstructed in Greek. The Acts of the Apostles: A Critical Edition with Introduction and Notes on Selected Passages (1933; Oxford: Clarendon, 1970), pp. 159, 232.) 2 Refer to vv. 2, 3, 7, 13, 19, 27.) 3 Compare Klaus Haacker, Das Bekenntnis des Paulus zur Hoffnung Israels nach der Apostelgeschichte des Lukas, NTS 31 (1985): 437 51.) 4 C. F.

D. Moule, An Idiom-Book of New Testament Greek, 2d ed. (Cambridge: Cambridge University Press, 1960), p. 7.) 5 A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research (Nashville: Broadman, 1934), p. 885.) 6 Consult Emil Sch�rer, The History of the Jewish People in the Age of Jesus Christ (175 b.c. a.d.135), rev. and ed. Geza Vermes and Fergus Millar, 3 vols. (Edinburgh: Clark, 1973 87), vol. 1, p. 475; R. F.

O Toole, The Christological Climax of Paul s Defense, Analecta Biblica 78 (Rome: Biblical Institute, 1978), p. 17.) 1 1 2 8 0 “tw://bible.?id=44.26.2-44.26.23|AUTODETECT|” 7 Refer to John J. Kilgallen, Paul Before Agrippa 7 1 -1 9 0 “tw://bible.?id=44.26.2-44.26.23|AUTODETECT|” Acts 26, 2 23) 1 1 -1 9 0 0 ): Some Considerations, Bib 69 (1988): 170 95.) 1 3 2 8 0 0 NASB New American Standard Bible) 8 Friedrich Blass and Albert Debrunner, A Greek Grammar of the New Testament and Other Early Christian Literature, trans. and rev. Robert Funk (Chicago: University of Chicago Press, 1961), #262.) 9 Nigel Turner, A Grammar of New Testament Greek, 4 vols. (Edinburgh: Clark, 1963), vol. 3, p. 316.) 1 1 2 8 0 “tw://bible.?id=42.7.5|AUTODETECT|” 10 In several instances in both his Gospel and Acts, Luke describes the people of Israel as ethnos 7 1 -1 9 0 “tw://bible.?id=42.7.5|AUTODETECT|” Luke 7:5) 1 1 -1 9 0 “tw://bible.?id=42.23.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.23.2|AUTODETECT|” 23:2) 1 1 -1 9 0 “tw://bible.?id=44.10.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.10.22|AUTODETECT|” Acts 10:22) 1 1 -1 9 0 0 ). The context determines the exact meaning of the Greek term ethnos. Consult Hans Bietenhard, NIDNTT, vol. 2, p. 793.) 1 22 2 8 0 0 11 Josephus writes the same verb when he describes the ruined landscape surrounding Jerusalem. It could not be recognized by anyone who had known its beauty in earlier days. War 6.1.1 [8].) 12 John Albert Bengel, Gnomon of the New Testament, ed. Andrew R. Fausset, 5 vols. (Edinburgh: Clark, 1877), vol. 2, p. 714.) 13 Consult Robert J. Kepple, The Hope of Israel, the Resurrection of the Dead, and Jesus, JETS 20 (1977): 231 41.) 14 Some translations personalize the concept hope by having Paul say my hope.

See JB, NAB, NIV.) 15 At least two manuscripts of I Clem. 55:6 (Codex Alexandrinus and Codex Constantinopolitanus) have the reading the twelve tribes.) 16 John Calvin, Commentary on the Acts of the Apostles, ed. David W. Torrance and Thomas F. Torrance, 2 vols. (Grand Rapids: Eerdmans, 1966), vol. 2, p. 272; Haacker, Das Bekenntnis des Paulus, pp. 437 51.) NAB New American Bible) NIV New International Version) 17 Blass and Debrunner, Greek Grammar, #458.) 18 Moule, Idiom-Book, p. 52.) 19 In Acts, the term holy ones occurs only four times: those harmed by Paul (9:13); the Christians in Lydda (9:32); the believers in Joppa (9:41); and the imprisoned saints in Jerusalem (26:10). The first and the last references are to the same group of Christians.) 20 Paul employs the term holy ones at least thirty-seven times in his epistles, where it is synonymous with the expressions called, elect, and faithful. See Hans Seebass, NIDNTT, vol. 2, p. 229; H.

J. Cadbury, Names for Christians and Christianity in Acts, Beginnings, vol. 5, pp. 380 81.) 21 Ernst Haenchen understands the text to mean that the Sanhedrin had the ius gladii (the authority of the sword). The Acts of the Apostles: A Commentary, trans. Bernard Noble and Gerald Shinn (Philadelphia: Westminster, 1971), p. 684 n. 5.) 22 Sch�rer, History of the Jewish People, vol. 2, p. 211.) 23 Moule, Idiom-Book, p. 163.) 24 Bauer, p. 54.) 25 Most translations follow the Greek text, which has the word Hebraidi (Hebrew). See KJV, NKJV, NASB, NAB, RSV, JB, GNB, Phillips, and Moffatt. A few versions (NIV, SEB) read Aramaic, because that was the language spoken at that time in Palestine.

Bauer, p. 213.) 26 F. F. Bruce remarks that this proverb has not been found in any Aram[aic] source, but it is the sort of saying that might be current in any agricultural community. The Acts of the Apostles: The Greek Text with Introduction and Commentary, 3d (rev. and enl.) ed. (Grand Rapids: Eerdmans, 1990), p. 501.) 27 Moule, Idiom-Book, p. 131.) 28 Turner, Grammar of New Testament Greek, vol. 3, p. 27.) 29 Translators hesitate to take the Greek passive infinitive to appoint as a true passive whereby the direct object you becomes the subject of the infinitive: you are appointed to be my servant (see, e.g., Phillips).) 30 Consult Peter Schmidt, NIDNTT, vol. 1, pp. 475 76; Wilhelm Michaelis, TDNT, vol. 6, pp. 862 64.) 1 1 2 8 0 “tw://bible.?id=47.12.1|AUTODETECT|” 31 See 18:9; 22:17 18; 23:11; ) 7 1 -1 9 0 “tw://bible.?id=47.12.1|AUTODETECT|” II Cor. 12:1) 1 1 -1 9 0 “tw://bible.?id=48.1.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.1.12|AUTODETECT|” Gal. 1:12) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=23.29.18|AUTODETECT|” 32 See also ) 7 1 -1 9 0 “tw://bible.?id=23.29.18|AUTODETECT|” Isa. 29:18) 1 1 -1 9 0 “tw://bible.?id=23.32.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.32.3|AUTODETECT|” 32:3) 1 1 -1 9 0 “tw://bible.?id=23.35.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.35.5|AUTODETECT|” 35:5) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 33 Calvin, Acts of the Apostles, vol. 2, p. 276.) 1 1 2 8 0 “tw://bible.?id=45.13.12|AUTODETECT|” 34 ) 7 1 -1 9 0 “tw://bible.?id=45.13.12|AUTODETECT|” Rom. 13:12) 1 1 -1 9 0 “tw://bible.?id=47.4.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.4.6|AUTODETECT|” II Cor. 4:6) 1 1 -1 9 0 “tw://bible.?id=49.5.8-49.5.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.5.8-49.5.14|AUTODETECT|” Eph. 5:8 14) 1 1 -1 9 0 “tw://bible.?id=51.1.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.1.13|AUTODETECT|” Col. 1:13) 1 1 -1 9 0 “tw://bible.?id=52.5.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.5.5|AUTODETECT|” I Thess. 5:5) 1 1 -1 9 0 0 .) 1 6 2 8 0 0 35 Consult P. Boyd Mather, Paul in Acts as Servant and Witness, BibRes 30 (1985): 23 44.) 36 Robertson, Grammar, p. 871.) 37 Bauer, p. 272.) 38 Refer to Paul Schubert, The Final Cycle of Speeches in the Book of Acts, JBL 87 (1968): 1 16; Jacob Jervell, Paulus der Lehrer Israels. Zu den apologetischen Paulusreden in der Apostelgeschichte, NovT 10 (1968): 164 90.) 39 R. C. H. Lenski, The Interpretation of the Acts of the Apostles (Columbus: Wartburg, 1944), p. 1044. See also David John Williams, Acts, Good News Commentaries series (San Francisco: Harper and Row, 1985), p. 423.) 40 I. Howard Marshall, Luke: Historian and Theologian (Grand Rapids: Zondervan, 1971), p. 193.) 1 1 2 8 0 “tw://bible.?id=45.2.4|AUTODETECT|” 41 In Paul s epistles, the Greek noun and verb for repentance and to repent (metanoia and metanoeM, respectively) occur only five times 7 1 -1 9 0 “tw://bible.?id=45.2.4|AUTODETECT|” Rom. 2:4) 1 1 -1 9 0 “tw://bible.?id=47.7.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.7.9|AUTODETECT|” II Cor. 7:9) 1 1 -1 9 0 “tw://bible.?id=47.7.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=47.7.10|AUTODETECT|” 10) 1 1 -1 9 0 “tw://bible.?id=47.12.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.12.21|AUTODETECT|” 12:21) 1 1 -1 9 0 “tw://bible.?id=55.2.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.2.25|AUTODETECT|” II Tim. 2:25) 1 1 -1 9 0 “tw://bible.?id=47.3.16|AUTODETECT|” ; but see ) 7 1 -1 9 0 “tw://bible.?id=47.3.16|AUTODETECT|” II Cor. 3:16) 1 1 -1 9 0 “tw://bible.?id=48.4.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.4.9|AUTODETECT|” Gal. 4:9) 1 1 -1 9 0 “tw://bible.?id=52.1.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.1.9|AUTODETECT|” I Thess. 1:9) 1 1 -1 9 0 0 for the Greek verb epistrephM). Paul employs the terminology of faith: to be in Christ or to put on the new man. Consult J�rgen Goetzmann, NIDNTT, vol. 1, p. 359.) 1 1 2 8 0 “tw://bible.?id=14.13.12|AUTODETECT|” 42 See ) 7 1 -1 9 0 “tw://bible.?id=14.13.12|AUTODETECT|” II Chron. 13:12) 1 1 -1 9 0 “tw://bible.?id=18.9.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=18.9.4|AUTODETECT|” Job 9:4) 1 1 -1 9 0 “tw://bible.?id=20.21.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=20.21.30|AUTODETECT|” Prov. 21:30) 1 1 -1 9 0 “tw://bible.?id=44.5.39|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.5.39|AUTODETECT|” Acts 5:39) 1 1 -1 9 0 “tw://bible.?id=44.11.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.11.17|AUTODETECT|” 11:17) 1 1 -1 9 0 0 .) 1 5 2 8 0 0 43 Consult Jacques Dupont, La Mission de Paul d apr�s Actes 26:16 23 et la Mission des Ap�tres d apr�s Luc 24.44 9 et Actes 1.8, in Paul and Paulinism: Essays in Honour of C. K. Barrett, ed. M. D. Hooker and S. G. Wilson (London: SPCK, 1982), p. 296.) 44 Refer to SB, vol. 2, pp. 273 99.) 45 Robertson, Grammar, p. 962.) 46 Bauer, p. 602; Blass and Debrunner, Greek Grammar, #65.3; Lake and Cadbury, Beginnings, vol. 4, p. 321.) 47 Bauer, p. 486.) 1 1 2 8 0 “tw://bible.?id=44.26.26|AUTODETECT|” 48 Consult Abraham J. Malherbe, Not in a Corner : Early Christian Apologetic in ) 7 1 -1 9 0 “tw://bible.?id=44.26.26|AUTODETECT|” Acts 26:26) 1 1 -1 9 0 0 , SecCent 5 (1985 86): 193 210.) 1 3 2 8 0 0 NKJV New King James Version) MLB The Modern Language Bible) RSV Revised Standard Version) 1 1 2 8 0 “tw://bible.?id=11.21.7|AUTODETECT|” 49 A similar example is in the Greek text of III Kings 20:7 7 1 -1 9 0 “tw://bible.?id=11.21.7|AUTODETECT|” I Kings 21:7) 1 1 -1 9 0 0 in our Bibles), in which the verb to make means to act the part of. Queen Jezebel taunts King Ahab and tells him to act as king over Israel. Refer to A. Nairne, En oligM me peitheis Christianon poisai Acts xxvi.28, JTS 21 (1919 20): 171 72; Lake and Cadbury, Beginnings, vol. 4, p. 323; Bruce, Acts (Greek text), p. 506.) 1 10 2 8 0 0 50 Compare Lenski, Acts, p. 1055.) 51 Malherbe, Not in a Corner, p. 210.) 52 Robertson, Grammar, p. 789.) 53 Bauer, p. 165.) 54 Moule, Idiom-Book, pp. 167 68.) 55 Turner, Grammar of New Testament Greek, vol. 3, p. 63.) 56 Consult Bruce M. Metzger, A Textual Commentary on the Greek New Testament, 3d corrected ed. (London and New York: United Bible Societies, 1975), p. 496.) 57 Moule, Idiom-Book, p. 151.) 58 Blass and Debrunner, Greek Grammar, #442.13.) )