Acts · Chapter 26

V. 1. And Paul stretching forth his hand-Chained as it was: a decent expression of his own earnestness, and proper to engage the attention of his hearers;

answered for himself-Not only refuting the accusations of the Jews, but enlarging upon the faith of the Gospel.

Verse 1. Then Paul stretched forth the hand] This act, as we have already seen on Acts 21:40, was merely to gain attention; it was no rhetorical flourish, nor designed for one. From knowing, partly by descriptions, and partly by ancient statues, how orators and others who address a concourse of people stood, we can easily conceive the attitude of St. Paul. When the right hand was stretched out, the left remained under the cloak, which being thrown off the right shoulder, to give the arm the fuller liberty, it then rested on the left: under these circumstances, the hand could be stretched out gracefully, but was confined to no one attitude, though the third and fourth fingers were generally clenched.

Verses 1-3. Then Agrippa said unto Paul — Agrippa was the most honourable person in the assembly, having the title of king bestowed upon him, though otherwise not superior to Festus, as only having the power of other governors under the emperor. But as Festus had opened the cause, and Agrippa, though not here superior, yet, was senior to Festus, therefore, as the mouth of the court, he intimates to Paul that liberty was given him to speak for himself. Then Paul stretched forth the hand — Chained as it was: a decent expression of his own earnestness, and proper to engage the attention of his hearers; answered for himself — Not only refuting the accusation of the Jews, but enlarging upon the faith of the gospel. I think myself happy — I consider it as no small advantage to me and my cause; King Agrippa — There is a peculiar force in thus addressing a person by name: Agrippa felt this; because I shall answer for myself before thee — Though Agrippa was not sitting as judge in this place, yet his opinion and judgment could not but have much influence with Festus. Especially because I know thee to be expert, &c. — Gnwsthn onta se, to be knowing, or skilled, which Festus was not; in all customs — In practical matters; and questions — In speculative. This word Festus had used in the absence of Paul, (Acts 25:19,) who, by the divine leading, here repeats and explains it. Agrippa had peculiar advantages for an accurate knowledge of the Jewish customs and questions, from his education under his father Herod, and his long abode at Jerusalem. Nothing can be imagined more suitable, or more graceful, than this whole discourse of Paul before Agrippa, in which the seriousness of the Christian, the boldness of the apostle, and the politeness of the gentleman and the scholar, appear in a most beautiful contrast, or rather, a most happy union.

Verse 1. Then Paul stretched forth the hand, the usual signal to gain attention; it indicates presence of mind in the speaker, and that his auditory is large. Though the notice was short, the court would be crowded.

1. Agrippa said—As highest in rank as well as referee by the procurator, Agrippa is president of the occasion.

A proper understanding of this noble piece of Christian oratory requires the reader to note two things: 1. This is not properly a judicial trial, as said note Acts 25:23. 2. The charge against Paul, and to which he replies is this: He has infringed that Roman law which requires upon pain of death that every man shall adhere to his own national religion. To show himself not guilty of this charge, Paul maintains that his is in fact the true Judaism. He first shows how strict a Jew he originally was, and how persecuting he was of the followers of Jesus, (4-11;) next how he was converted and commissioned (like Moses) by the visible Shekinah, and the audible voice from above, (12-21;) and third, that all this is but the continuity of the Old Testament religion, inasmuch as it, as a whole, is embraced in the prophets and even in Moses, (22-29;) and this true identity, we may say by the way, of Christianity with true and primitive Mosaism is the gist of Paul’s Epistle to the Romans. The whole tone of Paul’s mind in the speech appears buoyant and elastic, exhibiting both in his artistic argument, his rounded periods, and in his prompt and masterly replies, a temperament and character raised by the occasion to the height of its demand. Speak for thyself—To show that he may be reported to Cesar as innocent of all wrong.

V. 2. King Agrippa-There is a peculiar force in thus addressing a person by name. Agrippa felt this.

Verse 2. I think myself happy] As if he had said, This is a peculiarly fortunate circumstance in my favour, that I am called to make my defense before a judge so intelligent, and so well acquainted with the laws and customs of our country. It may be necessary just to observe that this Agrippa was king of Trachonitis, a region which lay on the north of Palestine, on the east side of Jordan, and south of Damascus. For his possessions, see Clarke on “Acts 25:13”.

Verses 1-3. Then Agrippa said unto Paul — Agrippa was the most honourable person in the assembly, having the title of king bestowed upon him, though otherwise not superior to Festus, as only having the power of other governors under the emperor. But as Festus had opened the cause, and Agrippa, though not here superior, yet, was senior to Festus, therefore, as the mouth of the court, he intimates to Paul that liberty was given him to speak for himself. Then Paul stretched forth the hand — Chained as it was: a decent expression of his own earnestness, and proper to engage the attention of his hearers; answered for himself — Not only refuting the accusation of the Jews, but enlarging upon the faith of the gospel. I think myself happy — I consider it as no small advantage to me and my cause; King Agrippa — There is a peculiar force in thus addressing a person by name: Agrippa felt this; because I shall answer for myself before thee — Though Agrippa was not sitting as judge in this place, yet his opinion and judgment could not but have much influence with Festus. Especially because I know thee to be expert, &c. — Gnwsthn onta se, to be knowing, or skilled, which Festus was not; in all customs — In practical matters; and questions — In speculative. This word Festus had used in the absence of Paul, (Acts 25:19,) who, by the divine leading, here repeats and explains it. Agrippa had peculiar advantages for an accurate knowledge of the Jewish customs and questions, from his education under his father Herod, and his long abode at Jerusalem. Nothing can be imagined more suitable, or more graceful, than this whole discourse of Paul before Agrippa, in which the seriousness of the Christian, the boldness of the apostle, and the politeness of the gentleman and the scholar, appear in a most beautiful contrast, or rather, a most happy union.

Ver. 2. I think myself happy, king Agrippa, because I shall answer for myself this day before thee. Festus, it would seem, had given Agrippa the first place on the bench, because of his age and superior knowledge of the law. This exordium is full of grace and dignity, and very properly so, the emperor having made Herod governor of the treasures of the temple.

2. Happy, king Agrippa—A conciliatory, yet strictly truthful exordium. (See notes on Acts 24:2, 10.) Doubtless Paul felt a genuine relief in stating his case, not to an obtuse and unintelligent pagan, but to one possessed of insight enough to penetrate its real merits, yet without the bigotry of the Sanhedrists.

V. 3. Who art accurately acquainted-Which Festus was not; with the customs-In practical matters;

and questions-In speculative. This word Festus had used in the absence of Paul, Acts 25:19, who, by the Divine leading, repeats and explains it. Agrippa had had peculiar advantages for an accurate knowledge of the Jewish customs and questions, from his education under his father Herod, and his long abode at Jerusalem.

Nothing can be imagined more suitable or more graceful, than this whole discourse of Paul before Agrippa; in which the seriousness of the Christian, the boldness of the apostle, and the politeness of the gentleman and the scholar, appear in a most beautiful contrast, or rather a most happy union.

Verses 1-3. Then Agrippa said unto Paul — Agrippa was the most honourable person in the assembly, having the title of king bestowed upon him, though otherwise not superior to Festus, as only having the power of other governors under the emperor. But as Festus had opened the cause, and Agrippa, though not here superior, yet, was senior to Festus, therefore, as the mouth of the court, he intimates to Paul that liberty was given him to speak for himself. Then Paul stretched forth the hand — Chained as it was: a decent expression of his own earnestness, and proper to engage the attention of his hearers; answered for himself — Not only refuting the accusation of the Jews, but enlarging upon the faith of the gospel. I think myself happy — I consider it as no small advantage to me and my cause; King Agrippa — There is a peculiar force in thus addressing a person by name: Agrippa felt this; because I shall answer for myself before thee — Though Agrippa was not sitting as judge in this place, yet his opinion and judgment could not but have much influence with Festus. Especially because I know thee to be expert, &c. — Gnwsthn onta se, to be knowing, or skilled, which Festus was not; in all customs — In practical matters; and questions — In speculative. This word Festus had used in the absence of Paul, (Acts 25:19,) who, by the divine leading, here repeats and explains it. Agrippa had peculiar advantages for an accurate knowledge of the Jewish customs and questions, from his education under his father Herod, and his long abode at Jerusalem. Nothing can be imagined more suitable, or more graceful, than this whole discourse of Paul before Agrippa, in which the seriousness of the Christian, the boldness of the apostle, and the politeness of the gentleman and the scholar, appear in a most beautiful contrast, or rather, a most happy union.

V. 4. From my youth, which was from the beginning-That is, which was from the beginning of my youth.

Verse 4. My manner of life, &c.] The apostle means to state that, though born in Tarsus, he had a regular Jewish education, having been sent up to Jerusalem for that purpose; but at what age does not appear; probably about twelve, for at this age the male children were probably brought to the annual solemnities. See Clarke on “Luke 2:41”.

Verses 4-7. My manner of life from my youth, which was at first — Thn ap’ archv, which from the beginning, that is, from the beginning of my youth; was among mine own nation at Jerusalem — He was not born among the Jews at Jerusalem, but he was bred among them. And though he had of late years been conversant with the Gentiles, which had given great offence to the Jews, yet, at his setting out in the world, he was intimately acquainted with the Jewish nation, and entirely in their interests. His education was neither foreign nor obscure; it was among his own people at Jerusalem, where religion and learning flourished; as was well known to all the Jews there, for he had made himself remarkable betimes. Who knew me from the beginning — Of my education, under that celebrated master, Gamaliel; if they would testify — But they would not, for they well knew what weight his former life must add to his present testimony; that after the most straitest — That is, the strictest, sect of our religion, I lived a Pharisee — Observing all the rules enjoined among them, respecting every thing that relates not only to the written law of God, but likewise the traditions of the fathers. And now I stand and am judged — Not for any crime that I have committed; but for the hope of the promise made unto our fathers — The promise of a resurrection to eternal life and happiness, by means of the Messiah, that is, of the resurrection of Christ; and of all the dead, in consequence of his resurrection. So the case was in reality; for unless Christ had risen, there could have been no resurrection of the dead. And it was chiefly for bearing witness to the resurrection of Christ, that the Jews still persecuted him. Unto which promise our twelve tribes — So he speaks: for a great part of the ten tribes, which had been carried captive into Assyria by Shalmaneser, (see 2 Kings 17.,) had, at various times, returned from the East (as well as the remains of the two tribes, Judah and Benjamin, from Babylon) to their own country; James 1:1; 1 Peter 1:1. Instantly serving — Or worshipping God, day and night — That is, continually, or in the stated and constant performance of their morning and evening devotions, whether in the temple or in other places, in which they present their prayers; hope to come — To attain that resurrection and eternal life; that is, this is what they aim at in all their public and private worship: and by the expectation they have of it, they are animated in all their labours and sufferings for religion. For which hope’s sake — Reasonable and glorious as it is; I am accused of the Jews — The doctrine which I preach containing the fullest assurance and demonstration of a resurrection that ever was given to the world. And it is this that provokes those of mine enemies, who disbelieve it, to prosecute me with so much malice.

Ver. 4, 5. My manner of life, as before related in Acts 23:24. The mind of the judge being prepared, the narration of Paul’s life naturally follows, for narration in all cases according to Quitilian is the second part of a discourse. So Cicero in his oration for Milo says, That after being the whole day in the senate, during a long session, he returned home, changed his dress, and rested for some time, while his wife got ready to go into the country.

V. 5. If they would testify-But they would not, for they well knew what weight his former life must add to his present testimony.

Verse 5. After the most straitest sect] That is, the Pharisees; who were reputed the strictest in their doctrines, and in their moral practices, of all the sects then among the Jews. The sects were the Pharisees, Sadducees, and Essenes.

Verses 4-7. My manner of life from my youth, which was at first — Thn ap’ archv, which from the beginning, that is, from the beginning of my youth; was among mine own nation at Jerusalem — He was not born among the Jews at Jerusalem, but he was bred among them. And though he had of late years been conversant with the Gentiles, which had given great offence to the Jews, yet, at his setting out in the world, he was intimately acquainted with the Jewish nation, and entirely in their interests. His education was neither foreign nor obscure; it was among his own people at Jerusalem, where religion and learning flourished; as was well known to all the Jews there, for he had made himself remarkable betimes. Who knew me from the beginning — Of my education, under that celebrated master, Gamaliel; if they would testify — But they would not, for they well knew what weight his former life must add to his present testimony; that after the most straitest — That is, the strictest, sect of our religion, I lived a Pharisee — Observing all the rules enjoined among them, respecting every thing that relates not only to the written law of God, but likewise the traditions of the fathers. And now I stand and am judged — Not for any crime that I have committed; but for the hope of the promise made unto our fathers — The promise of a resurrection to eternal life and happiness, by means of the Messiah, that is, of the resurrection of Christ; and of all the dead, in consequence of his resurrection. So the case was in reality; for unless Christ had risen, there could have been no resurrection of the dead. And it was chiefly for bearing witness to the resurrection of Christ, that the Jews still persecuted him. Unto which promise our twelve tribes — So he speaks: for a great part of the ten tribes, which had been carried captive into Assyria by Shalmaneser, (see 2 Kings 17.,) had, at various times, returned from the East (as well as the remains of the two tribes, Judah and Benjamin, from Babylon) to their own country; James 1:1; 1 Peter 1:1. Instantly serving — Or worshipping God, day and night — That is, continually, or in the stated and constant performance of their morning and evening devotions, whether in the temple or in other places, in which they present their prayers; hope to come — To attain that resurrection and eternal life; that is, this is what they aim at in all their public and private worship: and by the expectation they have of it, they are animated in all their labours and sufferings for religion. For which hope’s sake — Reasonable and glorious as it is; I am accused of the Jews — The doctrine which I preach containing the fullest assurance and demonstration of a resurrection that ever was given to the world. And it is this that provokes those of mine enemies, who disbelieve it, to prosecute me with so much malice.

Ver. 4, 5. My manner of life, as before related in Acts 23:24. The mind of the judge being prepared, the narration of Paul’s life naturally follows, for narration in all cases according to Quitilian is the second part of a discourse. So Cicero in his oration for Milo says, That after being the whole day in the senate, during a long session, he returned home, changed his dress, and rested for some time, while his wife got ready to go into the country.

5. If they would testify—Which as enemies it is not certain that they would have the magnanimity to do. Most straitest—A double superlative retained from the old English of the first translator, Tyndale.

V. 6. And now-This and the two following verses are in a kind of Acts 26:6-8 parenthesis, and show that what the Pharisees rightly taught concerning the resurrection, Paul likewise asserted at this day. The ninth verse is connected with the fifth. For Pharisaism Acts 26:9, 5 impelled him to persecute.

I stand in judgment for the hope of the promise-Of the resurrection. So it was in effect. For unless Christ had risen, there could have been no resurrection of the dead. And it was chiefly for testifying the resurrection of Christ, that the Jews still persecuted him.

Verse 6. For the hope of the promise] This does not appear to mean, the hope of the Messiah, as some have imagined, but the hope of the resurrection of the dead, to which the apostle referred in Acts 23:6, where he says to the Jewish council, (from which the Roman governor took him,) of the hope and resurrection of the dead I am called in question: see the notes there. And here he says, I stand and am judged for the hope of the promise, &c., and to which, he says, Acts 26:7, the twelve tribes hope to come. The Messiah had come, and was gone again, as Paul well knew; and what is here meant is something which the Jews hoped to come to, or attain; not what was to come to them; and this singular observation excludes the Messiah from being meant. It was the resurrection of all men from the dead which Paul’s words signified; and this the Jews had been taught to hope for, by many passages in the Old Testament. I shall only add, that when, in the next verse, this hope of the promise is mentioned as what the Jews did then hope, katanthoai, to come to, it is the very same word which Paul, in Philippians 3:11, uses to express the same thing: If by any means, (says he) katanthsw, I might attain to, the resurrection of the dead. Bp. Pearce.

Verses 4-7. My manner of life from my youth, which was at first — Thn ap’ archv, which from the beginning, that is, from the beginning of my youth; was among mine own nation at Jerusalem — He was not born among the Jews at Jerusalem, but he was bred among them. And though he had of late years been conversant with the Gentiles, which had given great offence to the Jews, yet, at his setting out in the world, he was intimately acquainted with the Jewish nation, and entirely in their interests. His education was neither foreign nor obscure; it was among his own people at Jerusalem, where religion and learning flourished; as was well known to all the Jews there, for he had made himself remarkable betimes. Who knew me from the beginning — Of my education, under that celebrated master, Gamaliel; if they would testify — But they would not, for they well knew what weight his former life must add to his present testimony; that after the most straitest — That is, the strictest, sect of our religion, I lived a Pharisee — Observing all the rules enjoined among them, respecting every thing that relates not only to the written law of God, but likewise the traditions of the fathers. And now I stand and am judged — Not for any crime that I have committed; but for the hope of the promise made unto our fathers — The promise of a resurrection to eternal life and happiness, by means of the Messiah, that is, of the resurrection of Christ; and of all the dead, in consequence of his resurrection. So the case was in reality; for unless Christ had risen, there could have been no resurrection of the dead. And it was chiefly for bearing witness to the resurrection of Christ, that the Jews still persecuted him. Unto which promise our twelve tribes — So he speaks: for a great part of the ten tribes, which had been carried captive into Assyria by Shalmaneser, (see 2 Kings 17.,) had, at various times, returned from the East (as well as the remains of the two tribes, Judah and Benjamin, from Babylon) to their own country; James 1:1; 1 Peter 1:1. Instantly serving — Or worshipping God, day and night — That is, continually, or in the stated and constant performance of their morning and evening devotions, whether in the temple or in other places, in which they present their prayers; hope to come — To attain that resurrection and eternal life; that is, this is what they aim at in all their public and private worship: and by the expectation they have of it, they are animated in all their labours and sufferings for religion. For which hope’s sake — Reasonable and glorious as it is; I am accused of the Jews — The doctrine which I preach containing the fullest assurance and demonstration of a resurrection that ever was given to the world. And it is this that provokes those of mine enemies, who disbelieve it, to prosecute me with so much malice.

Ver. 6-8. And now I stand and am judged for the hope of the promise made of God unto our fathers — Why should it be thought a thing incredible with you, that God should raise the dead? The Hebrew scriptures abound with this hope. Here is the digression, not always necessary in a discourse, but it often prepares the mind before we enter fully into the subject in hand. The speaker may here correct errors, recal or soften severities, or enhance a virtue. In the narration of Paul’s life, it was natural to tread in the steps of his fathers, while waiting for Israel’s Hope. From ver. 9 to ver. 18, a succession of propositions and arguments follow, which forms the substance of this powerful address.

6. And now—In accordance with and springing from this deep Judaism. I stand—A phrase of manly firmness. Promise—Namely, of the Messiah.

V. 7. Our twelve tribes-For a great part of the ten tribes also had at various times returned from the east to their own country, James 1:1; 1 Peter 1:1.

Worshipping continually night and day-That is, this is what they aim at in all their public and private worship.

Verses 4-7. My manner of life from my youth, which was at first — Thn ap’ archv, which from the beginning, that is, from the beginning of my youth; was among mine own nation at Jerusalem — He was not born among the Jews at Jerusalem, but he was bred among them. And though he had of late years been conversant with the Gentiles, which had given great offence to the Jews, yet, at his setting out in the world, he was intimately acquainted with the Jewish nation, and entirely in their interests. His education was neither foreign nor obscure; it was among his own people at Jerusalem, where religion and learning flourished; as was well known to all the Jews there, for he had made himself remarkable betimes. Who knew me from the beginning — Of my education, under that celebrated master, Gamaliel; if they would testify — But they would not, for they well knew what weight his former life must add to his present testimony; that after the most straitest — That is, the strictest, sect of our religion, I lived a Pharisee — Observing all the rules enjoined among them, respecting every thing that relates not only to the written law of God, but likewise the traditions of the fathers. And now I stand and am judged — Not for any crime that I have committed; but for the hope of the promise made unto our fathers — The promise of a resurrection to eternal life and happiness, by means of the Messiah, that is, of the resurrection of Christ; and of all the dead, in consequence of his resurrection. So the case was in reality; for unless Christ had risen, there could have been no resurrection of the dead. And it was chiefly for bearing witness to the resurrection of Christ, that the Jews still persecuted him. Unto which promise our twelve tribes — So he speaks: for a great part of the ten tribes, which had been carried captive into Assyria by Shalmaneser, (see 2 Kings 17.,) had, at various times, returned from the East (as well as the remains of the two tribes, Judah and Benjamin, from Babylon) to their own country; James 1:1; 1 Peter 1:1. Instantly serving — Or worshipping God, day and night — That is, continually, or in the stated and constant performance of their morning and evening devotions, whether in the temple or in other places, in which they present their prayers; hope to come — To attain that resurrection and eternal life; that is, this is what they aim at in all their public and private worship: and by the expectation they have of it, they are animated in all their labours and sufferings for religion. For which hope’s sake — Reasonable and glorious as it is; I am accused of the Jews — The doctrine which I preach containing the fullest assurance and demonstration of a resurrection that ever was given to the world. And it is this that provokes those of mine enemies, who disbelieve it, to prosecute me with so much malice.

Ver. 6-8. And now I stand and am judged for the hope of the promise made of God unto our fathers — Why should it be thought a thing incredible with you, that God should raise the dead? The Hebrew scriptures abound with this hope. Here is the digression, not always necessary in a discourse, but it often prepares the mind before we enter fully into the subject in hand. The speaker may here correct errors, recal or soften severities, or enhance a virtue. In the narration of Paul’s life, it was natural to tread in the steps of his fathers, while waiting for Israel’s Hope. From ver. 9 to ver. 18, a succession of propositions and arguments follow, which forms the substance of this powerful address.

7. Unto which promise—That is, unto the fulfilment of which promise. Twelve tribes—A single word, dwdekafulon, the twelve-tribedom. From the time of the rending of the robe of Jeroboam into twelve parts by the prophet Ahijah, and the fulfilment of its symbol in the separation of the ten tribes (1 Kings 11:29-39) from the two, there never was a united yet distinct twelve-tribedom restored. The truth seems to be, first, that a remnant was left of the ten in Northern Palestine; and second, that no distinct traces of a distinct ten tribes are to be found anywhere else. In the time of Paul tribe divisions existed in much confusion, and after the destruction of Jerusalem pedigrees were lost, and the authentic distinctions of hereditary tribeship were obliterated. Yet Israelites still loved to view themselves, ideally at least, as the twelve tribes. James, who of all the apostles may be supposed to have retained the strongest Jewish feeling, addressed his epistle to the twelve tribes scattered abroad, (Acts 1:1.) Instantly—Intensely. Serving God—With prayers, and sacrifices and good works. Day and night—Like the prophetess Anna, (Luke 2:37.) Reversing the order of clauses, we may paraphrase the sentence thus: Our twelve tribes, worshipping intensely day and night, hope to come to the fulfilled promise of the Messiah. Hope’s sake… accused—It was touching this Messianic hope (supposed by him to be fulfilled in Jesus) that Paul was accused by the Jews.

V. 8. Is it judged by you an incredible thing-It was by Festus, Acts 25:19, to whom Paul answers as if he had heard him discourse.

Verse 8. That God should raise the dead?] As Agrippa believed in the true God, and knew that one of his attributes was omnipotence, he could not believe that the resurrection of the dead was an impossible thing; and to this belief of his the apostle appeals; and the more especially, because the Sadducees denied the doctrine of the resurrection, though they professed to believe in the same God. Two attributes of God stood pledged to produce this resurrection: his truth, on which his promise was founded; and his power, by which the thing could be easily affected, as that power is unlimited.

Some of the best critics think this verse should be read thus: What! should it be thought a thing incredible with you, if God should raise the dead?

Verses 8-11. Why should it be thought a thing incredible — (It was thought so by Festus, Acts 25:19, to whom Paul answers as if he had heard him discourse;) that God — A Being of infinite perfections, and the original author of the human frame; should raise the dead — And continue their existence in a future state? Will not his Almighty power enable him to do it? and will not the honour of his moral attributes be hereby illustrated and vindicated? And if it be credible, is it not important enough to deserve the most attentive regard? I verily thought, &c. — That is, when I was a Pharisee; that I ought to do many things (which he now enumerates) contrary to the name — Destructive of the cause and religion; of Jesus of Nazareth — Or, Jesus the Nazarene, whom under that title I once impiously derided, esteeming all his pretences to be the Messiah at once false and contemptible. He now proceeds to give an account of the extraordinary scenes through which he had passed, and which had occasioned a change in his views and conduct. Which thing I also did in Jerusalem — Where many, now living, were witnesses of my rage against the Christians; and many of the saints — Persons not only innocent, but just, good, and holy; I shut up in prison — Fulakaiv, in prisons; having received authority from the chief priests to do it; and when they were put to death — Were condemned to die; I gave my vote against them — I joined with those who condemned them. It does not appear that Paul had any vote in the sanhedrim: and we do not certainly know that, before Paul’s conversion, any more than Stephen were put to death for Christianity, in whose condemnation there was no voting at all. But the meaning plainly is, that he instigated the people against them as much as he could, in that instance, and in others which possibly might occur, whether at Jerusalem or elsewhere, though not recorded in the New Testament. Accordingly the Syriac renders it, I joined with those that condemned them; and Grotius observes, that the original phrase, kathnegka yhfon, has evidently sometimes this general signification. And I punished them oft in every synagogue — Wherever I met with them; and — When I could possibly effect it, I compelled them to blaspheme — The name of the Lord Jesus, and openly to renounce all faith in him, and subjection to him. This was the most dreadful of all the sinful acts which he committed; and, it seems, grieved him most: and no guilt can lie heavier upon persecutors, than that of forcing men’s consciences, and triumphing over them, by putting them to the torture, and thereby compelling them to abjure their religion. How light soever they may make of such guilt, and even rejoice in the proselytes they gain by their acts of violence and cruelty, awful, sooner or later, will be the condition of all such! For if Spira, who was compelled, suffered so terribly, what will become of those who compel like Saul, but do not repent like him? And being exceedingly mad against them — Perisswv emmainomenov, beyond measure furious; I persecuted them even unto strange cities — To which some of them had fled, to avoid or escape my outrageous cruelty, pursuing and hunting out the poor refugees, and endeavouring to drive them, not only out of their country, but out of the world.

Ver. 6-8. And now I stand and am judged for the hope of the promise made of God unto our fathers — Why should it be thought a thing incredible with you, that God should raise the dead? The Hebrew scriptures abound with this hope. Here is the digression, not always necessary in a discourse, but it often prepares the mind before we enter fully into the subject in hand. The speaker may here correct errors, recal or soften severities, or enhance a virtue. In the narration of Paul’s life, it was natural to tread in the steps of his fathers, while waiting for Israel’s Hope. From ver. 9 to ver. 18, a succession of propositions and arguments follow, which forms the substance of this powerful address.

V. 9. I thought-When I was a Pharisee:

that I ought to do many things-Which he now enumerates.

Verses 8-11. Why should it be thought a thing incredible — (It was thought so by Festus, Acts 25:19, to whom Paul answers as if he had heard him discourse;) that God — A Being of infinite perfections, and the original author of the human frame; should raise the dead — And continue their existence in a future state? Will not his Almighty power enable him to do it? and will not the honour of his moral attributes be hereby illustrated and vindicated? And if it be credible, is it not important enough to deserve the most attentive regard? I verily thought, &c. — That is, when I was a Pharisee; that I ought to do many things (which he now enumerates) contrary to the name — Destructive of the cause and religion; of Jesus of Nazareth — Or, Jesus the Nazarene, whom under that title I once impiously derided, esteeming all his pretences to be the Messiah at once false and contemptible. He now proceeds to give an account of the extraordinary scenes through which he had passed, and which had occasioned a change in his views and conduct. Which thing I also did in Jerusalem — Where many, now living, were witnesses of my rage against the Christians; and many of the saints — Persons not only innocent, but just, good, and holy; I shut up in prison — Fulakaiv, in prisons; having received authority from the chief priests to do it; and when they were put to death — Were condemned to die; I gave my vote against them — I joined with those who condemned them. It does not appear that Paul had any vote in the sanhedrim: and we do not certainly know that, before Paul’s conversion, any more than Stephen were put to death for Christianity, in whose condemnation there was no voting at all. But the meaning plainly is, that he instigated the people against them as much as he could, in that instance, and in others which possibly might occur, whether at Jerusalem or elsewhere, though not recorded in the New Testament. Accordingly the Syriac renders it, I joined with those that condemned them; and Grotius observes, that the original phrase, kathnegka yhfon, has evidently sometimes this general signification. And I punished them oft in every synagogue — Wherever I met with them; and — When I could possibly effect it, I compelled them to blaspheme — The name of the Lord Jesus, and openly to renounce all faith in him, and subjection to him. This was the most dreadful of all the sinful acts which he committed; and, it seems, grieved him most: and no guilt can lie heavier upon persecutors, than that of forcing men’s consciences, and triumphing over them, by putting them to the torture, and thereby compelling them to abjure their religion. How light soever they may make of such guilt, and even rejoice in the proselytes they gain by their acts of violence and cruelty, awful, sooner or later, will be the condition of all such! For if Spira, who was compelled, suffered so terribly, what will become of those who compel like Saul, but do not repent like him? And being exceedingly mad against them — Perisswv emmainomenov, beyond measure furious; I persecuted them even unto strange cities — To which some of them had fled, to avoid or escape my outrageous cruelty, pursuing and hunting out the poor refugees, and endeavouring to drive them, not only out of their country, but out of the world.

V. 10. I shut up many of the saints-Men not only innocent, but good, just, holy.

I gave my vote against them-That is, I joined with those who condemned them. Perhaps the chief priests did also give him power to vote on these occasions.

Verse 10. Many of the saints] From what is said in this verse, it seems that Paul, before his conversion, was invested with much power: he imprisoned the Christians; punished many in various synagogues; compelled them to blaspheme-to renounce, and, perhaps, to execrate Christ, in order to save their lives; and gave his voice, exerted all his influence and authority, against them, in order that they might be put to death; and from this it would seem that there were other persons put to death besides St. Stephen, though their names are not mentioned.

Verses 8-11. Why should it be thought a thing incredible — (It was thought so by Festus, Acts 25:19, to whom Paul answers as if he had heard him discourse;) that God — A Being of infinite perfections, and the original author of the human frame; should raise the dead — And continue their existence in a future state? Will not his Almighty power enable him to do it? and will not the honour of his moral attributes be hereby illustrated and vindicated? And if it be credible, is it not important enough to deserve the most attentive regard? I verily thought, &c. — That is, when I was a Pharisee; that I ought to do many things (which he now enumerates) contrary to the name — Destructive of the cause and religion; of Jesus of Nazareth — Or, Jesus the Nazarene, whom under that title I once impiously derided, esteeming all his pretences to be the Messiah at once false and contemptible. He now proceeds to give an account of the extraordinary scenes through which he had passed, and which had occasioned a change in his views and conduct. Which thing I also did in Jerusalem — Where many, now living, were witnesses of my rage against the Christians; and many of the saints — Persons not only innocent, but just, good, and holy; I shut up in prison — Fulakaiv, in prisons; having received authority from the chief priests to do it; and when they were put to death — Were condemned to die; I gave my vote against them — I joined with those who condemned them. It does not appear that Paul had any vote in the sanhedrim: and we do not certainly know that, before Paul’s conversion, any more than Stephen were put to death for Christianity, in whose condemnation there was no voting at all. But the meaning plainly is, that he instigated the people against them as much as he could, in that instance, and in others which possibly might occur, whether at Jerusalem or elsewhere, though not recorded in the New Testament. Accordingly the Syriac renders it, I joined with those that condemned them; and Grotius observes, that the original phrase, kathnegka yhfon, has evidently sometimes this general signification. And I punished them oft in every synagogue — Wherever I met with them; and — When I could possibly effect it, I compelled them to blaspheme — The name of the Lord Jesus, and openly to renounce all faith in him, and subjection to him. This was the most dreadful of all the sinful acts which he committed; and, it seems, grieved him most: and no guilt can lie heavier upon persecutors, than that of forcing men’s consciences, and triumphing over them, by putting them to the torture, and thereby compelling them to abjure their religion. How light soever they may make of such guilt, and even rejoice in the proselytes they gain by their acts of violence and cruelty, awful, sooner or later, will be the condition of all such! For if Spira, who was compelled, suffered so terribly, what will become of those who compel like Saul, but do not repent like him? And being exceedingly mad against them — Perisswv emmainomenov, beyond measure furious; I persecuted them even unto strange cities — To which some of them had fled, to avoid or escape my outrageous cruelty, pursuing and hunting out the poor refugees, and endeavouring to drive them, not only out of their country, but out of the world.

Ver. 10. When they were put to death, I gave my voice, yhfon, my vote against them. Those christians were dragged out of prison, and put to death by the sword. Much uncertainty veils those tragic occurrences. The court was Roman, having the power of life and death. The accusations then would be of sedition; and during the dreadful massacre, some christians might have had recourse to self-defence. Acts 8:4. We are also uncertain in what capacity Paul attended these courts. His father, being a Roman officer, might have procured a commission for his son; and some think so, because in salutations he twice uses the phrase, “my fellow-soldier.” Be that as it might, those bloody deeds of persecuting and wasting the church lay heavy on his mind.

10. I also did—The apostle paints his sad behaviour with a copious accumulation of particulars. Perhaps a true interpretation would reduce some of his indignant and eloquent self-condemnations as hyperboles. Saints—By this striking word here Paul asserts to Agrippa the holy character of his victims, and aggravates his own misdoing. They… death—The plural perhaps for the singular, as it is doubtful whether any person suffered death besides Stephen. Voice—The Greek word signifies the pebble, which (before the invention of the modern paper) was anciently used for voting. Some have inferred from this that young Saul was a member of the Sanhedrin; erroneously, for he was not of sufficient age. Others suppose that his vote was given in the informal consultations that took place. More probably it is a metaphorical use of the word, as we would use the word suffrage to indicate one’s support of a movement.

V. 11. I compelled them-That is, some of them;

to blaspheme-This is the most dreadful of all! Repent, ye enemies of the Gospel. If Spira, who was compelled, suffered so terribly, what will become of those who compel, like Saul, but do not repent like him.

Verse 11. Being exceedingly mad against them] Only a madman will persecute another because of his differing from him in religious opinion; and the fiercest persecutor is he who should be deemed the most furious madman.

Unto strange cities.] Places out of the jurisdiction of the Jews, such as Damascus, which he immediately mentions.

Verses 8-11. Why should it be thought a thing incredible — (It was thought so by Festus, Acts 25:19, to whom Paul answers as if he had heard him discourse;) that God — A Being of infinite perfections, and the original author of the human frame; should raise the dead — And continue their existence in a future state? Will not his Almighty power enable him to do it? and will not the honour of his moral attributes be hereby illustrated and vindicated? And if it be credible, is it not important enough to deserve the most attentive regard? I verily thought, &c. — That is, when I was a Pharisee; that I ought to do many things (which he now enumerates) contrary to the name — Destructive of the cause and religion; of Jesus of Nazareth — Or, Jesus the Nazarene, whom under that title I once impiously derided, esteeming all his pretences to be the Messiah at once false and contemptible. He now proceeds to give an account of the extraordinary scenes through which he had passed, and which had occasioned a change in his views and conduct. Which thing I also did in Jerusalem — Where many, now living, were witnesses of my rage against the Christians; and many of the saints — Persons not only innocent, but just, good, and holy; I shut up in prison — Fulakaiv, in prisons; having received authority from the chief priests to do it; and when they were put to death — Were condemned to die; I gave my vote against them — I joined with those who condemned them. It does not appear that Paul had any vote in the sanhedrim: and we do not certainly know that, before Paul’s conversion, any more than Stephen were put to death for Christianity, in whose condemnation there was no voting at all. But the meaning plainly is, that he instigated the people against them as much as he could, in that instance, and in others which possibly might occur, whether at Jerusalem or elsewhere, though not recorded in the New Testament. Accordingly the Syriac renders it, I joined with those that condemned them; and Grotius observes, that the original phrase, kathnegka yhfon, has evidently sometimes this general signification. And I punished them oft in every synagogue — Wherever I met with them; and — When I could possibly effect it, I compelled them to blaspheme — The name of the Lord Jesus, and openly to renounce all faith in him, and subjection to him. This was the most dreadful of all the sinful acts which he committed; and, it seems, grieved him most: and no guilt can lie heavier upon persecutors, than that of forcing men’s consciences, and triumphing over them, by putting them to the torture, and thereby compelling them to abjure their religion. How light soever they may make of such guilt, and even rejoice in the proselytes they gain by their acts of violence and cruelty, awful, sooner or later, will be the condition of all such! For if Spira, who was compelled, suffered so terribly, what will become of those who compel like Saul, but do not repent like him? And being exceedingly mad against them — Perisswv emmainomenov, beyond measure furious; I persecuted them even unto strange cities — To which some of them had fled, to avoid or escape my outrageous cruelty, pursuing and hunting out the poor refugees, and endeavouring to drive them, not only out of their country, but out of the world.

Ver. 11. Being exceedingly mad against them — ira est furor, I would scarcely allow a man to live, unless he was of my religion. Judea was too small a sphere for my zeal. I even desired ecclesiastical authority to arrest the Nazarenes in Damascus, and bring them up to Jerusalem for judgment.

11. Strange cities—Damascus; the plural again for the singular.

V. 12. Acts 9:2.

Verse 12. Whereupon as I went to Damascus] See the whole account of the conversion of Saul of Tarsus explained at large, in Clarke’s notes on “Acts 9:2”, &c.

Verses 12-15. Whereupon, as I went to Damascus, &c. — See notes on Acts 9:3-9, and Acts 22:5-11; where the substance of this paragraph occurs, and is explained. At mid-day, O king — Most seasonably, in the height of the narration, does he thus fix the king’s attention; I saw a light from heaven, above the brightness of the sun — And no marvel, for what is the brightness of the created sun to the Son of righteousness, the brightness of the Father’s glory? I heard a voice speaking in the Hebrew tongue — Paul observes this, because he was not now speaking in Hebrew: when he was, (Acts 22:7,) he did not add, in the Hebrew tongue. Christ used this tongue, both on earth and from heaven.

12. Whereupon—The description of the Christophany which follows is far more vivid and abounding in individual touches and rounded periods than either of the parallel passages.

V. 13. O King-Most seasonably, in the height of the narration, does he thus fix the king's attention.

Above the brightness of the sun-And no marvel. For what is the brightness of this created sun, to the Sun of righteousness, the brightness of the Father's glory?

Verses 12-15. Whereupon, as I went to Damascus, &c. — See notes on Acts 9:3-9, and Acts 22:5-11; where the substance of this paragraph occurs, and is explained. At mid-day, O king — Most seasonably, in the height of the narration, does he thus fix the king’s attention; I saw a light from heaven, above the brightness of the sun — And no marvel, for what is the brightness of the created sun to the Son of righteousness, the brightness of the Father’s glory? I heard a voice speaking in the Hebrew tongue — Paul observes this, because he was not now speaking in Hebrew: when he was, (Acts 22:7,) he did not add, in the Hebrew tongue. Christ used this tongue, both on earth and from heaven.

Ver. 13. At midday, oh king, I saw in the way a light from heaven, above the brightness of the sun, shining round about me and them which journeyed with me. To stop this man in error, to convert him from his sins, to cover the flock in Damascus, and to call an ambassador for the conversion of the gentile world, the Lord Christ appeared to him in the way, as stated on Acts 22:14. 1 Corinthians 9:1.

V. 14. In the Hebrew tongue-St. Paul was not now speaking in Hebrew: when he was, Acts 23:7, he did not add, In the Hebrew tongue. Christ used this tongue both on earth and from heaven.

Verses 12-15. Whereupon, as I went to Damascus, &c. — See notes on Acts 9:3-9, and Acts 22:5-11; where the substance of this paragraph occurs, and is explained. At mid-day, O king — Most seasonably, in the height of the narration, does he thus fix the king’s attention; I saw a light from heaven, above the brightness of the sun — And no marvel, for what is the brightness of the created sun to the Son of righteousness, the brightness of the Father’s glory? I heard a voice speaking in the Hebrew tongue — Paul observes this, because he was not now speaking in Hebrew: when he was, (Acts 22:7,) he did not add, in the Hebrew tongue. Christ used this tongue, both on earth and from heaven.

Ver. 14. When we were all fallen to the earth. And who can stand before Jehovah? How can rebels lift up their heads? A nation of elders and people, prostrated on mount Carmel when the fire fell from heaven. 1 Kings 18. Daniel fell down as dead before a celestial presence; and the three apostles all fell down to the earth before the same glory at the transfiguration. Matthew 17:6.

14. In the Hebrew tongue—A new circumstance, showing both the particularity of the apostle’s own memory, and indicating that Jesus acknowledged his Israelite brotherhood even in commissioning his apostle to the Gentiles.

Verses 12-15. Whereupon, as I went to Damascus, &c. — See notes on Acts 9:3-9, and Acts 22:5-11; where the substance of this paragraph occurs, and is explained. At mid-day, O king — Most seasonably, in the height of the narration, does he thus fix the king’s attention; I saw a light from heaven, above the brightness of the sun — And no marvel, for what is the brightness of the created sun to the Son of righteousness, the brightness of the Father’s glory? I heard a voice speaking in the Hebrew tongue — Paul observes this, because he was not now speaking in Hebrew: when he was, (Acts 22:7,) he did not add, in the Hebrew tongue. Christ used this tongue, both on earth and from heaven.

Ver. 15. And I said, Who art thou Lord? This was the first voice to Paul; and like Samuel, he did not know the voice. Many emotions rise in the heart from the Spirit of God, which are not properly distinguished by the mind.

Verse 16. But rise, &c.] The particulars mentioned here, and in the two following verses, are not given in Acts 9:1-9, nor in Acts 22:6-11, where he gives an account of his conversion. He has detailed the different circumstances of that important event, as he saw it necessary; and perhaps there were several others which then took place, that he had no opportunity of mentioning, because there was nothing in succeeding occurrences which rendered it necessary to produce them.

To make thee a minister] uJphrethn, An under-rower; that is, one who is under the guidance and authority of another; an assistant, or servant. So Paul was to act solely under the authority of Jesus Christ; and tug hard at the oar, in order to bring the vessel, through the tempestuous ocean, to the safe harbour. See the concluding observations on John 6, see Clarke “John 6:71”.

And a witness] martura, A martyr. Though this word literally means a witness, yet we apply it only to such persons as have borne testimony to the truth of God at the hazard and expense of their lives. In this sense, also, ancient history states St. Paul to have been a witness; for it is said he was beheaded at Rome, by the command of Nero.

In the which I will appear] Here Christ gives him to understand that he should have farther communications from himself; and this may refer either to those interpositions of Divine Providence by which he was so often rescued from destruction, or to those encouragements which he received in dreams, visions, trances, &c., or to that general inspiration under which he was enabled to apprehend and reveal the secret things of God, for the edification of the Church. To all of which may be added that astonishing power by which he was so often enabled to work miracles for the confirmation of the truth.

Verses 16-18. But rise and stand upon thy feet — Though thou hast persecuted me and my followers in this outrageous manner, and hast been engaged in a desperate attempt to destroy them from the face of the earth, and, by so doing, hast forfeited thy life. I am determined graciously to spare it, and to use thee hereafter as the instrument of my grace. For I have appeared unto thee — In this extraordinary manner; for this purpose, to make thee a minister — Of my gospel; and a witness both of these things which thou hast seen — Now, at this time; and of those in which I will appear unto thee — Namely, hereafter; Delivering thee from the people — The Jews; and the Gentiles, to whom — Both Jews and Gentiles; I now send thee — Paul gives them to know that the liberty he enjoyed, even in bonds, was promised to him, as well as his preaching to the Gentiles. I, denotes the authority of the sender; now, the time whence his mission was dated. For his apostleship, as well as his conversion, commenced at this moment. To open their eyes — The eyes of them who are now in a miserable state of blindness, whether Jews or Gentiles. He opens them who sends Paul, and he does it by Paul who is sent. And to turn them from darkness — From that state of ignorance and folly in which they are involved; that is, with respect to the Gentiles, to turn them from following false and blind guides, their oracles, divinations, and superstitious usages, received by tradition from their fathers, and the corrupt notions they had of their gods. And with respect to the Jews, to rescue them from their ignorance of the spirituality, extent, and obligation of the moral law, and of the shadowy, typical, and temporary nature of the Mosaic institution in general, as also from their ignorance of the spiritual and heavenly nature of the Messiah’s kingdom, and the qualifications necessary for becoming subjects of it, and of the true sense of the prophetic writings with relation to these things; to light — The light of divine knowledge and wisdom; and from the power of Satan — Who now holds them in a state of sin and guilt, weakness and wretchedness; unto God — To his love and service: for it was not sufficient for them to have their eyes opened, it was also necessary to have their hearts renewed; not enough to be turned from darkness to light, but they must be turned from sin to holiness; which, indeed, follows of course; for Satan rules by the power of darkness, and God by the convincing evidence of light. Idolaters were and are, in a special manner, under the power of Satan, paying their homage to creatures of their own fancy; to images, or imaginary beings; or to God’s creatures, not formed and given to man for any such purpose; that is, in effect, doing service to devils: but all sinners, also, are under the power of Satan, influenced by his temptations, yielding themselves captives to his will and pleasure. But converting grace rescues them from his tyranny, and brings them into subjection to God; translates them out of the kingdom of darkness into the kingdom of God’s dear Son. Observe, reader, when gracious dispositions are as strong in the soul as corrupt and sinful dispositions had been, it is then turned from the power of Satan unto God. That they may receive forgiveness of sins — That they may be pardoned, and restored to God’s favour, which by sin they had forfeited. They are delivered from the dominion of sin, that they may be delivered from that death which is the wages of sin; not that they may merit that forgiveness, as a debt or reward, but that they may receive it as a free gift, together with the comfort arising from it; they are persuaded to lay down their arms, and return to their allegiance, that they may have the benefit of the act of indemnity passed by God in behalf of those who do so. An inheritance, or lot, among them which are sanctified — That is, 1st, That they may be sanctified as well as justified; may be redeemed from all iniquity, Titus 2:14; cleansed from all unrighteousness, 1 John 1:9; from all unholy tempers, words, and works, purified from all pollution of the flesh and of the spirit, 2 Corinthians 7:1; and made glorious souls, not having spot, or wrinkle, or any such thing, but constituted holy and without blemish, Ephesians 5:26, 27; in other words, so renewed by the power of the Holy Ghost as to bear the image of the heavenly, as they had borne that of the earthly, and be made partakers of the divine nature, Titus 3:5; 2 Peter 1:4. 2d, That they may receive an inheritance among such as are thus sanctified, even the inheritance incorruptible, undefiled, and that fadeth not away. For this inheritance, the forgiveness of our sins and the sanctification of our nature prepare us; removing that guilt and depravity which were the chief hinderances in the way of our receiving it. As all those that shall be saved hereafter must be sanctified as well as justified here, all that receive the heavenly inheritance must be thus entitled to it and made meet for it: and none can be saints in heaven that are not first saints on earth; so we need no more to ensure our happiness in a future world, than to possess these blessings in this world. And, as is here stated, these, together with the heavenly inheritance, for which they prepare us, are received by faith in Jesus: for faith in him, and in the promises of God, made to the penitent and believing through him; the faith whereby we not only receive divine revelation in general, but the record which God hath given of his Son in particular; by which we apply to, and rely on, Christ as the Lord our righteousness and sanctification, and resign ourselves to him as the Lord our proprietor and ruler; this is that faith whereby we receive forgiveness, holiness, and eternal life, the salvation of grace here, and the salvation of glory hereafter.

Ver. 16. I have appeared unto thee for this purpose, to make thee a minister: proceirisasqai se. Montanus, designare, to designate thee to be a minister, and a witness both of these things which thou hast seen, and of those in which I will appear unto thee. Erasmus turns it, præpararem, because I would prepare thee to be a minister. Uphrethv designates

(1) A ministry.

(2) The flight of birds, in which some one mostly takes the lead.

(3) Though the primitive erethv designates a rower with oars, yet that acceptation here is foreign to the sense.

To represent Paul as an under rower, totally misguides the reader. The Lord appeared to him, that he might be a plenary witness of his resurrection, and the first apostle of the gentile world, as in the next words.

16. Stand upon thy feet—The proper position for receiving the highest commission ever bestowed on man. A witness—(See note on Luke 1:2.) Hast seen—Namely, this wonderful manifestation of Christ, as proof of the divinity of his Gospel. I will appear—This was the first of many personal appearances of Jesus to him, as if his guardian angel were the Angel of the covenant. The other apostles had been under the tutelage of the terrene Jesus; this apostle of the risen Jesus.

V. 17. Delivering thee from the people-The Jews and the Gentiles, to whom, both Jews and Gentiles,

I now send thee-Paul gives them to know, that the liberty he enjoys even in bonds, was promised to him, as well as his preaching to the Gentiles. I, denotes the authority of the sender. Now, the time whence his mission was dated. For his apostleship, as well as his conversion, commenced at this moment.

Verse 17. Delivering thee from the people] From the Jews-and from the Gentiles, put here in opposition to the Jews; and both meaning mankind at large, wheresoever the providence of God might send him. But he was to be delivered from the malice of the Jews, that he might be sent with salvation to the Gentiles.

Verses 16-18. But rise and stand upon thy feet — Though thou hast persecuted me and my followers in this outrageous manner, and hast been engaged in a desperate attempt to destroy them from the face of the earth, and, by so doing, hast forfeited thy life. I am determined graciously to spare it, and to use thee hereafter as the instrument of my grace. For I have appeared unto thee — In this extraordinary manner; for this purpose, to make thee a minister — Of my gospel; and a witness both of these things which thou hast seen — Now, at this time; and of those in which I will appear unto thee — Namely, hereafter; Delivering thee from the people — The Jews; and the Gentiles, to whom — Both Jews and Gentiles; I now send thee — Paul gives them to know that the liberty he enjoyed, even in bonds, was promised to him, as well as his preaching to the Gentiles. I, denotes the authority of the sender; now, the time whence his mission was dated. For his apostleship, as well as his conversion, commenced at this moment. To open their eyes — The eyes of them who are now in a miserable state of blindness, whether Jews or Gentiles. He opens them who sends Paul, and he does it by Paul who is sent. And to turn them from darkness — From that state of ignorance and folly in which they are involved; that is, with respect to the Gentiles, to turn them from following false and blind guides, their oracles, divinations, and superstitious usages, received by tradition from their fathers, and the corrupt notions they had of their gods. And with respect to the Jews, to rescue them from their ignorance of the spirituality, extent, and obligation of the moral law, and of the shadowy, typical, and temporary nature of the Mosaic institution in general, as also from their ignorance of the spiritual and heavenly nature of the Messiah’s kingdom, and the qualifications necessary for becoming subjects of it, and of the true sense of the prophetic writings with relation to these things; to light — The light of divine knowledge and wisdom; and from the power of Satan — Who now holds them in a state of sin and guilt, weakness and wretchedness; unto God — To his love and service: for it was not sufficient for them to have their eyes opened, it was also necessary to have their hearts renewed; not enough to be turned from darkness to light, but they must be turned from sin to holiness; which, indeed, follows of course; for Satan rules by the power of darkness, and God by the convincing evidence of light. Idolaters were and are, in a special manner, under the power of Satan, paying their homage to creatures of their own fancy; to images, or imaginary beings; or to God’s creatures, not formed and given to man for any such purpose; that is, in effect, doing service to devils: but all sinners, also, are under the power of Satan, influenced by his temptations, yielding themselves captives to his will and pleasure. But converting grace rescues them from his tyranny, and brings them into subjection to God; translates them out of the kingdom of darkness into the kingdom of God’s dear Son. Observe, reader, when gracious dispositions are as strong in the soul as corrupt and sinful dispositions had been, it is then turned from the power of Satan unto God. That they may receive forgiveness of sins — That they may be pardoned, and restored to God’s favour, which by sin they had forfeited. They are delivered from the dominion of sin, that they may be delivered from that death which is the wages of sin; not that they may merit that forgiveness, as a debt or reward, but that they may receive it as a free gift, together with the comfort arising from it; they are persuaded to lay down their arms, and return to their allegiance, that they may have the benefit of the act of indemnity passed by God in behalf of those who do so. An inheritance, or lot, among them which are sanctified — That is, 1st, That they may be sanctified as well as justified; may be redeemed from all iniquity, Titus 2:14; cleansed from all unrighteousness, 1 John 1:9; from all unholy tempers, words, and works, purified from all pollution of the flesh and of the spirit, 2 Corinthians 7:1; and made glorious souls, not having spot, or wrinkle, or any such thing, but constituted holy and without blemish, Ephesians 5:26, 27; in other words, so renewed by the power of the Holy Ghost as to bear the image of the heavenly, as they had borne that of the earthly, and be made partakers of the divine nature, Titus 3:5; 2 Peter 1:4. 2d, That they may receive an inheritance among such as are thus sanctified, even the inheritance incorruptible, undefiled, and that fadeth not away. For this inheritance, the forgiveness of our sins and the sanctification of our nature prepare us; removing that guilt and depravity which were the chief hinderances in the way of our receiving it. As all those that shall be saved hereafter must be sanctified as well as justified here, all that receive the heavenly inheritance must be thus entitled to it and made meet for it: and none can be saints in heaven that are not first saints on earth; so we need no more to ensure our happiness in a future world, than to possess these blessings in this world. And, as is here stated, these, together with the heavenly inheritance, for which they prepare us, are received by faith in Jesus: for faith in him, and in the promises of God, made to the penitent and believing through him; the faith whereby we not only receive divine revelation in general, but the record which God hath given of his Son in particular; by which we apply to, and rely on, Christ as the Lord our righteousness and sanctification, and resign ourselves to him as the Lord our proprietor and ruler; this is that faith whereby we receive forgiveness, holiness, and eternal life, the salvation of grace here, and the salvation of glory hereafter.

Ver. 17. Delivering thee from the people, in all assaults of the jews, and from the gentiles, to whom now I send thee. So far Paul’s whole life had realized the truth of the divine promise.

17. The people—The Jewish people.

V. 18. To open-He opens them, who sends Paul; and he does it by Paul who is sent;

their eyes-Both of the Jews and Gentiles:

that they may turn-Through the power of the Almighty, from the spiritual darkness wherein they were involved, to the light of Divine knowledge and holiness, and from the power of Satan, who now holds them in sin, guilt, and misery, to the love and happy service of God: that they may receive through faith-(He seems to place the same blessings in a fuller light,) pardon, holiness, and glory.

Verse 18. To open their eyes] To be the instrument of informing their understanding in the things of God.

To turn them from darkness to light] From heathenism and superstition to the knowledge and worship of the true God.

From the power of Satan unto God] thv exousiav tou satana, From the authority and domination of Satan; for as the kingdom of darkness is his kingdom, so those who live in this darkness are under his dominion; and he has authority and right over them. The blessed Gospel of Christ is the means of bringing the soul from this state of spiritual darkness and wretchedness to the light and liberty of the children of God; and thus they are brought from under the power and authority of Satan, to be under the power and authority of GOD.

That they may receive forgiveness of sins] That all their sins may be pardoned, and their souls sanctified; for nothing less is implied in the phrase, afesiv amartiwn, which signifies the taking away or removal of sins.

And inheritance] By remission of sins, i.e. the removal of the guilt and pollution of sin, they become children of God; and, if children, then heirs; for the children of the heavenly family shall alone possess the heavenly estate. And as the inheritance is said to be among them that are SANCTIFIED, this is a farther proof that afesiv amartiwn signifies, not only the forgiveness of sins, but also the purification of the heart. By faith that is in me.] By believing on Christ Jesus, as dying for their offenses, and rising again for their justification. Thus we see that not only this salvation comes through Christ, but that it is to be received by faith; and, consequently, neither by the merit of works, nor by that of suffering.

Verses 16-18. But rise and stand upon thy feet — Though thou hast persecuted me and my followers in this outrageous manner, and hast been engaged in a desperate attempt to destroy them from the face of the earth, and, by so doing, hast forfeited thy life. I am determined graciously to spare it, and to use thee hereafter as the instrument of my grace. For I have appeared unto thee — In this extraordinary manner; for this purpose, to make thee a minister — Of my gospel; and a witness both of these things which thou hast seen — Now, at this time; and of those in which I will appear unto thee — Namely, hereafter; Delivering thee from the people — The Jews; and the Gentiles, to whom — Both Jews and Gentiles; I now send thee — Paul gives them to know that the liberty he enjoyed, even in bonds, was promised to him, as well as his preaching to the Gentiles. I, denotes the authority of the sender; now, the time whence his mission was dated. For his apostleship, as well as his conversion, commenced at this moment. To open their eyes — The eyes of them who are now in a miserable state of blindness, whether Jews or Gentiles. He opens them who sends Paul, and he does it by Paul who is sent. And to turn them from darkness — From that state of ignorance and folly in which they are involved; that is, with respect to the Gentiles, to turn them from following false and blind guides, their oracles, divinations, and superstitious usages, received by tradition from their fathers, and the corrupt notions they had of their gods. And with respect to the Jews, to rescue them from their ignorance of the spirituality, extent, and obligation of the moral law, and of the shadowy, typical, and temporary nature of the Mosaic institution in general, as also from their ignorance of the spiritual and heavenly nature of the Messiah’s kingdom, and the qualifications necessary for becoming subjects of it, and of the true sense of the prophetic writings with relation to these things; to light — The light of divine knowledge and wisdom; and from the power of Satan — Who now holds them in a state of sin and guilt, weakness and wretchedness; unto God — To his love and service: for it was not sufficient for them to have their eyes opened, it was also necessary to have their hearts renewed; not enough to be turned from darkness to light, but they must be turned from sin to holiness; which, indeed, follows of course; for Satan rules by the power of darkness, and God by the convincing evidence of light. Idolaters were and are, in a special manner, under the power of Satan, paying their homage to creatures of their own fancy; to images, or imaginary beings; or to God’s creatures, not formed and given to man for any such purpose; that is, in effect, doing service to devils: but all sinners, also, are under the power of Satan, influenced by his temptations, yielding themselves captives to his will and pleasure. But converting grace rescues them from his tyranny, and brings them into subjection to God; translates them out of the kingdom of darkness into the kingdom of God’s dear Son. Observe, reader, when gracious dispositions are as strong in the soul as corrupt and sinful dispositions had been, it is then turned from the power of Satan unto God. That they may receive forgiveness of sins — That they may be pardoned, and restored to God’s favour, which by sin they had forfeited. They are delivered from the dominion of sin, that they may be delivered from that death which is the wages of sin; not that they may merit that forgiveness, as a debt or reward, but that they may receive it as a free gift, together with the comfort arising from it; they are persuaded to lay down their arms, and return to their allegiance, that they may have the benefit of the act of indemnity passed by God in behalf of those who do so. An inheritance, or lot, among them which are sanctified — That is, 1st, That they may be sanctified as well as justified; may be redeemed from all iniquity, Titus 2:14; cleansed from all unrighteousness, 1 John 1:9; from all unholy tempers, words, and works, purified from all pollution of the flesh and of the spirit, 2 Corinthians 7:1; and made glorious souls, not having spot, or wrinkle, or any such thing, but constituted holy and without blemish, Ephesians 5:26, 27; in other words, so renewed by the power of the Holy Ghost as to bear the image of the heavenly, as they had borne that of the earthly, and be made partakers of the divine nature, Titus 3:5; 2 Peter 1:4. 2d, That they may receive an inheritance among such as are thus sanctified, even the inheritance incorruptible, undefiled, and that fadeth not away. For this inheritance, the forgiveness of our sins and the sanctification of our nature prepare us; removing that guilt and depravity which were the chief hinderances in the way of our receiving it. As all those that shall be saved hereafter must be sanctified as well as justified here, all that receive the heavenly inheritance must be thus entitled to it and made meet for it: and none can be saints in heaven that are not first saints on earth; so we need no more to ensure our happiness in a future world, than to possess these blessings in this world. And, as is here stated, these, together with the heavenly inheritance, for which they prepare us, are received by faith in Jesus: for faith in him, and in the promises of God, made to the penitent and believing through him; the faith whereby we not only receive divine revelation in general, but the record which God hath given of his Son in particular; by which we apply to, and rely on, Christ as the Lord our righteousness and sanctification, and resign ourselves to him as the Lord our proprietor and ruler; this is that faith whereby we receive forgiveness, holiness, and eternal life, the salvation of grace here, and the salvation of glory hereafter.

Ver. 18. To open their eyes. The gentiles walked in the vanity of their minds; they had no mediator, no consecrated altar, no fountain for the ablution of crimes, no idea how real virtue was to be recovered, no certainty of life and immortality; and the worship of their gods, how sincere soever their hearts might be, was a theogony of the imagination. Paul’s mission was to deliver them from the yoke of demons, by the power and grace of the gospel; to console them with the remission of sins, the regeneration of their nature, and the assurance of eternal life. To them christianity was morally a translation out of darkness into marvellous light.

18. To open—The contents of his high office are now unfolded in a rich succession of beautiful clauses. Compare for beauty the prophetic commission of the Messiah himself, Luke 4:18, 19. That they may receive—This that, equivalent to in order that, depends upon open and turn. Sanctified—Among the saints of verse 10. (See note.) By faith… in me—Paul’s doctrine of justification by faith in Christ is here received from Christ himself. As Christ sets himself forth as Saviour of the world, so the world can be saved only by committing itself in good faith to him. And in the fulness of this faith in Christ is included the very fulness of obedience to Christ in every holy work.

V. 19. From that time-Having received power to obey,

I was not disobedient-I did obey, I used that power, Galatians 1:16. So that even this grace whereby St Paul was influenced was not irresistible.

Verse 19. I was not disobedient unto the heavenly vision] This, O Agrippa, was the cause of my conversion from my prejudices and mal-practices against the doctrine of Christ. The vision was from heaven; I received it as such, and began to preach the faith which I had before persecuted.

Verses 19, 20. Whereupon — Or, from that time, as oqen may be rendered, that ever-memorable time, through the grace of God, giving me inclination and power to obey; I was not disobedient to the heavenly vision — With which he was pleased thus miraculously to favour me. But showed first unto them of Damascus — Preached first to the Jews there, to which place I was going when the vision was granted me; and afterward to those at Jerusalem, and throughout all Judea — In the country towns and villages thereof, as Christ had done; and then to the Gentiles — Wherever I came, in my various and widely-extended travels from one country to another; that they should repent — Of all their sins, internal and external; and turn to God — In heart and life; and do works meet for repentance — The repentance which they profess, and the sincerity of which can only be thus evidenced.

Ver. 19. Whereupon, oh king Arippa, I was not disobedient. My whole life in Syria, in proconsular Asia, and in Greece, has been spent in conformity to my divine call. — Here we come to that part of Paul’s defence called by Quintilian peroration, by some called the coronation, and by others the conclusion of a discourse. It calls upon a person to decide according to evidence, and act in conformity to wisdom and equity. St. Paul, being thus divinely called, decided at once to hazard all, and devote life in conformity to his mission, and to turn the world to God.

19. Not disobedient—His new faith acted forth in works. In this his will was free to obey or to disobey, like Jonah, the order of Jehovah. The overwhelming light and power of Christ’s appearance were, indeed, irresistible, an “irresistible grace;” but the engaging with full faith in Christ to perform the duties and sufferings of his apostolate was a true act of the free will.

V. 20. I declared-From that hour to this, both to Jew and Gentile, that they should repent-This repentance, we may observe, is previous both to inward and outward holiness.

Verse 20. But showed first unto them of Damascus] He appears to have preached at Damascus, and in the neighbouring parts of Arabia Deserta, for about three years; and afterwards he went up to Jerusalem. See Galatians 1:17, 18; and see Clarke’s note on “Acts 9:23”. That they should repent] Be deeply humbled for their past iniquities, and turn to God as their Judge and Saviour, avoiding all idolatry and all sin; and thus do works meet for repentance; that is, show by their conduct that they had contrite hearts, and that they sincerely sought salvation from God alone. For the meaning of the word repentance, see Clarke’s note on “Matthew 3:2”.

Verses 19, 20. Whereupon — Or, from that time, as oqen may be rendered, that ever-memorable time, through the grace of God, giving me inclination and power to obey; I was not disobedient to the heavenly vision — With which he was pleased thus miraculously to favour me. But showed first unto them of Damascus — Preached first to the Jews there, to which place I was going when the vision was granted me; and afterward to those at Jerusalem, and throughout all Judea — In the country towns and villages thereof, as Christ had done; and then to the Gentiles — Wherever I came, in my various and widely-extended travels from one country to another; that they should repent — Of all their sins, internal and external; and turn to God — In heart and life; and do works meet for repentance — The repentance which they profess, and the sincerity of which can only be thus evidenced.

V. 21. For these things-The apostle now applies all that he had said.

Verse 21. For these causes the Jews-went about to kill me.] These causes may be reduced to four heads:-1. He had maintained the resurrection of the dead. 2. The resurrection of Christ, whom they had crucified and slain. 3. That this Jesus was the promised Messiah. 4. He had offered salvation to the Gentiles as well as to the Jews. He does not mention the accusation of having defiled the temple, nor of disloyalty to the Roman government; probably, because his adversaries had abandoned these charges at his preceding trial before Festus: see Acts 25:8; and see Calmet.

Verses 21-23. For these causes — And for no other; the Jews — Who have the same inveteracy against the gospel of Jesus that I once had; caught (seized) me in the temple, and went about (attempted) to kill me — Diaceirisasqai, to kill me with their own hands. So the word properly signifies; but, having obtained help of God — By the protection and care of his watchful providence; I continue unto this day — Am still preserved and upheld, and employ my spared life to the purposes for which it is prolonged; witnessing both to small and great — What is really a matter of infinite concern, both to the meanest and most exalted of mankind, the gospel of Christ, and the way of salvation for lost sinners through him; saying none other things than those which the prophets and Moses did say — Advancing no new doctrine whatever; that Christ should suffer — Not only be a man, and therefore should be capable of suffering, but that, as Messiah, he should be appointed to suffer; and that his sufferings and ignominious death should not only be consistent with, but pursuant of, his undertaking. The cross of Christ was a stumbling-block to the Jews, and Paul’s preaching it was one great thing that exasperated them; but Paul adheres to that doctrine, and insists that, in preaching it, he preached the fulfilling of the Old Testament predictions; and that therefore they ought not only not to be offended at what he preached, but to believe, and embrace it with all their hearts. And that he should be the first that should rise from the dead — Namely, to an immortal life; the first that should rise to die no more, opening, as it were, the womb of the grave to all the pious dead who should rise after him, and none of whom could have risen, if he had not risen first. Accordingly, to show that the resurrection of all believers is in virtue of his resurrection, just when he rose, many dead bodies of the saints arose, and went into the holy city, Matthew 27:53. And should show light unto the people — The Jews in the first place, for he was to be the glory of his people Israel: to them he showed light by himself, and then to the Gentiles by the ministry of his apostles; for he was to be a light to lighten them who sat in darkness. In this Paul refers to his commission, verse 18. He rose from the dead on purpose that he might show light to Jews and Gentiles; that he might give a convincing proof of the truth of his doctrine, and might send it with so much the greater power among both descriptions of persons. All this was foretold by the Old Testament prophets; and what was there in it that the Jews could justly be displeased at?

21. Went about—Undertook.

V. 22. Having obtained help from God-When all other help failed, God sent the Romans from the castle, and so fulfilled the promise he had made, Acts 26:17.

Verse 22. Having-obtained help of God] According to the gracious promise made to him: see Acts 26:17.

Witnessing both to small and great] Preaching before kings, rulers, priests, and peasants; fearing no evil, though ever surrounded with evils; nor slackening in my duty, notwithstanding the opposition I have met with both from Jews and Gentiles. And these continual interpositions of God show me that I have not mistaken my call, and encourage me to go forward in my work.

Verses 21-23. For these causes — And for no other; the Jews — Who have the same inveteracy against the gospel of Jesus that I once had; caught (seized) me in the temple, and went about (attempted) to kill me — Diaceirisasqai, to kill me with their own hands. So the word properly signifies; but, having obtained help of God — By the protection and care of his watchful providence; I continue unto this day — Am still preserved and upheld, and employ my spared life to the purposes for which it is prolonged; witnessing both to small and great — What is really a matter of infinite concern, both to the meanest and most exalted of mankind, the gospel of Christ, and the way of salvation for lost sinners through him; saying none other things than those which the prophets and Moses did say — Advancing no new doctrine whatever; that Christ should suffer — Not only be a man, and therefore should be capable of suffering, but that, as Messiah, he should be appointed to suffer; and that his sufferings and ignominious death should not only be consistent with, but pursuant of, his undertaking. The cross of Christ was a stumbling-block to the Jews, and Paul’s preaching it was one great thing that exasperated them; but Paul adheres to that doctrine, and insists that, in preaching it, he preached the fulfilling of the Old Testament predictions; and that therefore they ought not only not to be offended at what he preached, but to believe, and embrace it with all their hearts. And that he should be the first that should rise from the dead — Namely, to an immortal life; the first that should rise to die no more, opening, as it were, the womb of the grave to all the pious dead who should rise after him, and none of whom could have risen, if he had not risen first. Accordingly, to show that the resurrection of all believers is in virtue of his resurrection, just when he rose, many dead bodies of the saints arose, and went into the holy city, Matthew 27:53. And should show light unto the people — The Jews in the first place, for he was to be the glory of his people Israel: to them he showed light by himself, and then to the Gentiles by the ministry of his apostles; for he was to be a light to lighten them who sat in darkness. In this Paul refers to his commission, verse 18. He rose from the dead on purpose that he might show light to Jews and Gentiles; that he might give a convincing proof of the truth of his doctrine, and might send it with so much the greater power among both descriptions of persons. All this was foretold by the Old Testament prophets; and what was there in it that the Jews could justly be displeased at?

22. Help—A military term signifying the aid a warrior receives from auxiliary or allied forces. The warrior was the apostle; the enemy the Jews; the auxiliary was God. Witnessing—According to his apostolic office. (See note on verse 16.) Small and great—Whether of rank, stature, or age. Prophets and Moses—Hence Christianity is true Old Testament religion, and Paul has not by forsaking his national religion incurred the penalty of death.

Verse 23. That Christ should suffer] That the Christ, or Messiah, should suffer. This, though fully revealed in the prophets, the prejudices of the Jews would not permit them to receive: they expected their Messiah to be a glorious secular prince; and, to reconcile the fifty-third of Isaiah with their system, they formed the childish notion of two Messiahs-Messiah ben David, who should reign, conquer, and triumph; and Messiah ben Ephraim, who should suffer and be put to death. A distinction which has not the smallest foundation in the whole Bible.

As the apostle says he preached none other things than those which Moses and the prophets said should come, therefore he understood that both Moses and the prophets spoke of the resurrection of the dead, as well as of the passion and resurrection of Christ. If this be so, the favourite system of a learned bishop cannot be true; viz. that the doctrine of the immortality of the soul was unknown to the ancient Jews.

That he should be the first that should rise from the dead] That is, that he should be the first who should rise from the dead so as to die no more; and to give, in his own person, the proof of the resurrection of the human body, no more to return under the empire of death. In no other sense can Jesus Christ be said to be the first that rose again from the dead; for Elisha raised the son of the Shunammite. A dead man, put into the sepulchre of the Prophet Elisha, was restored to life as soon as he touched the prophet’s bones. Christ himself had raised the widow’s son at Nain; and he had also raised Lazarus, and several others. All these died again; but the human nature of our Lord was raised from the dead, and can die no more. Thus he was the first who rose again from the dead to return no more into the empire of death.

And should show light unto the people] Should give the true knowledge of the law and the prophets to the Jews; for these are meant by the term people, as in Acts 26:17. And to the Gentiles, who had no revelation, and who sat in the valley of the shadow of death: these also, through Christ, should be brought to the knowledge of the truth, and be made a glorious Church, without spot, or wrinkle, or any such thing. That the Messiah should be the light both of the Jews and Gentiles, the prophets had clearly foretold: see Isaiah 60:1: Arise and shine, or be illuminated, for thy LIGHT is come, and the glory of the Lord is risen upon thee. And again, Isaiah 49:6: I will give thee for a LIGHT to the GENTILES, that thou mayest be my salvation unto the ends of the earth. With such sayings as these Agrippa was well acquainted, from his education as a Jew.

Verses 21-23. For these causes — And for no other; the Jews — Who have the same inveteracy against the gospel of Jesus that I once had; caught (seized) me in the temple, and went about (attempted) to kill me — Diaceirisasqai, to kill me with their own hands. So the word properly signifies; but, having obtained help of God — By the protection and care of his watchful providence; I continue unto this day — Am still preserved and upheld, and employ my spared life to the purposes for which it is prolonged; witnessing both to small and great — What is really a matter of infinite concern, both to the meanest and most exalted of mankind, the gospel of Christ, and the way of salvation for lost sinners through him; saying none other things than those which the prophets and Moses did say — Advancing no new doctrine whatever; that Christ should suffer — Not only be a man, and therefore should be capable of suffering, but that, as Messiah, he should be appointed to suffer; and that his sufferings and ignominious death should not only be consistent with, but pursuant of, his undertaking. The cross of Christ was a stumbling-block to the Jews, and Paul’s preaching it was one great thing that exasperated them; but Paul adheres to that doctrine, and insists that, in preaching it, he preached the fulfilling of the Old Testament predictions; and that therefore they ought not only not to be offended at what he preached, but to believe, and embrace it with all their hearts. And that he should be the first that should rise from the dead — Namely, to an immortal life; the first that should rise to die no more, opening, as it were, the womb of the grave to all the pious dead who should rise after him, and none of whom could have risen, if he had not risen first. Accordingly, to show that the resurrection of all believers is in virtue of his resurrection, just when he rose, many dead bodies of the saints arose, and went into the holy city, Matthew 27:53. And should show light unto the people — The Jews in the first place, for he was to be the glory of his people Israel: to them he showed light by himself, and then to the Gentiles by the ministry of his apostles; for he was to be a light to lighten them who sat in darkness. In this Paul refers to his commission, verse 18. He rose from the dead on purpose that he might show light to Jews and Gentiles; that he might give a convincing proof of the truth of his doctrine, and might send it with so much the greater power among both descriptions of persons. All this was foretold by the Old Testament prophets; and what was there in it that the Jews could justly be displeased at?

23. That—Literally, if, or whether. It was questioned by the Jews, and upon it he gave his testimony. Christ—The English reader often loses the true force of passages in the New Testament by forgetting that Christ is not a proper name, but a title—the MESSIAH, the Messiah of Jewish national hope and pride. (See note on Matthew 1:1.) Should suffer—Rather, could suffer. First—Not indeed the first resuscitated from death, for Lazarus and others were thus revived and died again; but the first of the universal organic and complete resurrection, not only from death, but from mortality.

V. 24. Festus said, Paul, thou art beside thyself-To talk of men's rising from the dead! And of a Jew's enlightening not only his own nation, but tho polite and learned Greeks and Romans! Nay, Festus, it is thou that art beside thyself. That strikest quite wide of the mark. And no wonder: he saw that nature did not act in Paul; but the grace that acted in him he did not see. And therefore he took all this ardour which animated the apostle for a mere start of learned phrensy.

Verse 24. Paul, thou art beside thyself] “Thou art mad, Paul!” “Thy great learning hath turned thee into a madman.” As we sometimes say, thou art cracked, and thy brain is turned. By the ta polla grammata it is likely that Festus meant no more than this, that Paul had got such a vast variety of knowledge, that his brain was overcharged with it: for, in this speech, Paul makes no particular show of what we call learning; for he quotes none of their celebrated authors, as he did on other occasions; see Acts 17:28. But he here spoke of spiritual things, of which Festus, as a Roman heathen, could have no conception; and this would lead him to conclude that Paul was actually deranged. This is not an uncommon case with many professing Christianity; who, when a man speaks on experimental religion, on the life of God in the soul of man-of the knowledge of salvation, by the remission of sins-of the witness of the Spirit, &c., &c., things essential to that Christianity by which the soul is saved, are ready to cry out, Thou art mad: he is an enthusiast: that is, a religious madman; one who is not worthy to be regarded; and yet, strange to tell, these very persons who thus cry out are surprised that Festus should have supposed that Paul was beside himself!

Verse 24. And as he thus spake for himself — And was making his defence; Festus — Astonished, it seems, to hear him represent this despised gospel of Jesus of Nazareth as a matter of such high and universal concern, and designed to be the means of illuminating both Jews and Gentiles, and thinking the vision he had related, as introductory to that assertion, quite an incredible story; said, with a loud voice — Which reached the whole auditory; Paul, thou art beside thyself — To talk of men’s rising from the dead! and of a Jew’s enlightening, not only his own nation, but the polite and learned Greeks and Romans! Nay, Festus, it is thou that art beside thyself; that strikest quite wide of the mark. And no wonder: he saw that nature did not act in Paul; but the grace that acted in him he did not see. And therefore he took all this ardour, which animated the apostle, for a mere start of learned phrensy. Much learning doth make thee mad — Polla se grammata eiv manian peritrepei, much study drives thee to madness. Perhaps he might know that Paul, in his present confinement, spent a great deal of time in reading; and this was the most decent turn that could be given to such a mad charge. Doubtless, Paul had a great deal more to say in defence of the gospel which he preached, and for the honour of it, and to recommend it to the good opinion of his noble audience. He had just fallen upon a subject that was the life of the cause in which he was engaged, the death and resurrection of Jesus: and here he was in his element, his soul was animated, his mouth was opened toward them, and his heart enlarged: and it is a thousand pities that he should have been interrupted, as he now was, and not permitted to say all he designed.

Ver. 24. Paul, thou art beside thyself. No marvel that schools and courts should think us deranged, because we seek our happiness in unseen things, for the natural man receiveth not the things of the Spirit of God. Yet we are not mad; faith is the substance of the things for which we hope and wait. We feed in ordinances as the sheep in green pastures, and have in our hearts the earnests of future bliss.

24. Loud voice—Filling the audience room with its imperious tones. Mad—Become a monomaniac by poring over old manuscripts. The words for much learning are many writings, and often, by implication, much erudition. Plainly what suggests to Festus the idea of Paul’s half-crazed condition was his having a vision of a man who had risen from the dead, and thence having asserted a resurrection. And what suggested to Festus the cause of this monomania, namely, many manuscripts, was the fact that Paul drew the authority for both his vision and his doctrines from the Old Testament records. To say, as some do, that he saw Paul reading old parchments is not proved, yet may have been additionally true. To say with Dr. Hackett that Festus had heard that Paul was a scholar is to go still farther for a hypothetical solution when we have a clear one on the face of the record before us. Festus could not but know, at least, that Moses was held the lawgiver of the Jews, not only more ancient than Solon or Romulus, but a thousand years earlier than Homer himself. He knew that the prophets were the body of old Jewish literature. He saw that Paul had deeply read these musty records, and was deducing the risen Jesus from their pages. What, then, did he infer but that Paul had pored over the old archives until their conceptions had shaped themselves in his brain to a monomaniac day-dream about a dead man’s living and appearing in celestial splendour before his eyes? It was a most natural thought to a secular military Roman after the model of Pilate and Festus.

V. 25. I am not mad, most excellent Festus-The style properly belonging to a Roman propretor. How inexpressibly beautiful is this reply! How strong! yet how decent and respectful! Mad men seldom call men by their names, and titles of honour. Thus also St. Paul refutes the charge. But utter the words of truth (confirmed in the next verse) and sobriety-The very reverse of madness. And both these remain, even when the men of God act with the utmost vehemence.

Verse 25. I am not mad, most noble Festus] This most sensible, appropriate, and modest answer, was the fullest proof he could give of his sound sense and discretion. The title, kratiste, most noble, or most excellent, which he gives to Festus, shows at once that he was far above indulging any sentiment of anger or displeasure at Festus, though he had called him a madman; and it shows farther that, with the strictest conscientiousness, even an apostle may give titles of respect to men in power, which taken literally, imply much more than the persons deserve to whom they are applied. kratistov, which implies most excellent, was merely a title which belonged to the office of Festus. St. Paul hereby acknowledges him as the governor; while, perhaps, moral excellence of any kind could with no propriety be attributed to him.

Speak forth the words of truth and soberness.] alhqeiav kai swfrosunhv, Words of truth and of mental soundness. The very terms used by the apostle would at once convince Festus that he was mistaken. The swfrosunh of the apostle was elegantly opposed to the mania of the governor: the one signifying mental derangement, the other mental sanity. Never was an answer, on the spur of the moment, more happily conceived.

Verses 25-29. But he said — Calmly, and with a perfect command of himself, not in the least provoked by such an invidious imputation; I am not mad, most noble Festus — A title properly belonging to a Roman propretor. How inexpressibly beautiful is this reply! How strong! yet, how decent and respectful! Madmen seldom call men by their names and titles of honour. Thus, also, Paul refutes the charge. But utter the words of truth — Confirmed in the next verse; and soberness — The very reverse of madness. And both these remain, even when the men of God act with the utmost vehemence. For the king knoweth of these things — Is not an entire stranger to them. Paul, having refuted Festus, pursues his purpose, returning naturally, and as it were step by step, from him to Agrippa. Before whom also I speak freely — Imboldened by his permission, and assured of his candour. For I am persuaded that none of these things — Of which I have been speaking; are entirely hidden from him — No, not what I have related concerning my conversion to Christianity. Agrippa could not but have heard of it, having been so long conversant among the Jews. For this thing was not done in a corner — He seems to refer not merely to one particular fact, such as his conversion and commission to preach the gospel, but to include the other great facts of Christianity; and particularly the death and resurrection of Christ, and the miraculous powers conferred on his disciples, which were all matters open and notorious, of the truth of which thousands had opportunity of being certainly and thoroughly informed. King Agrippa, believest thou the prophets? — He that believes these, believes Paul, yea, and Christ. The apostle now comes close to his heart. What did Agrippa feel when he heard this? I know that thou believest — Them to be written by divine inspiration, and art aware of the weight of those arguments which are derived from the authority of their testimony. Paul, it seems, knew Agrippa to be of the sect of the Pharisees: for his father, being a zealous Jew, had educated him in the Jewish religion, according to the strictest form. Here Paul lays so fast hold on the king, that he can scarcely make any resistance. Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian — Paul’s doctrine, concerning Jesus of Nazareth, appeared to Agrippa so conformable to the things written concerning the Messiah, by Moses and the prophets; and his testimony concerning the appearing of Jesus to him by the way, was rendered so probable by the total alteration of his sentiments and conduct, that Agrippa declared he was almost persuaded of the truth of the things which Paul affirmed concerning Jesus, and therefore to become a Christian. The meaning of his words is not, Thou persuadest me to be almost a Christian, or, to become an almost Christian; but, as it is here expressed, Thou almost persuadest me to be a Christian, a true Christian, that is, really to embrace the religion of Christ. See here, Festus, altogether a heathen; Paul, altogether a Christian; Agrippa, halting between both. Poor Agrippa! But almost persuaded! So near the mark, and yet to fall short! Another step, and thou art within the veil. Reader, stop not with Agrippa; but go on with Paul. And Paul — Powerfully struck with so remarkable an acknowledgment, said — With great fervency of spirit, and yet with perfect decency; I would to God that not only thou, &c. — Agrippa had spoken of being a Christian, as a thing wholly in his power. Paul gently corrects his mistake; intimating that to be a Christian is the gift and the work of God; but also all that hear me this day — It was modesty in Paul not to apply directly to them all; yet he looks upon them and observes them; were both almost and altogether such as I am — Christians indeed; full of righteousness, peace, and joy in the Holy Ghost. He speaks from a full sense of his own happiness, and an overflowing love to all. Except these bonds — For my afflictions I am willing to bear myself, till Providence shall release me from them, without desiring that any others should share with me in them. He wishes that they might all be happy Christians as he was, but not persecuted Christians; that they might taste as much as he did of the blessings that attended Christianity, but not so much of its crosses; that they might be in bonds to Christ, but not in bonds for Christ. Nothing surely could be said more tenderly, nor with better decorum.

25. Most noble—His civil title. Truth—In itself. Soberness—Sanity in the individual. A reply at once most respectful and most firm.

V. 26. For the king knoweth of these things-St. Paul having refuted Festus, pursues his purpose, returning naturally, and as it were, step by step, from Festus to Agrippa.

To whom I speak with freedom-This freedom was probably one circumstance which Festus accounted madness.

Verse 26. Before whom also I speak freely] This is a farther judicious apology for himself and his discourse. As if he had said: Conscious that the king understands all these subjects well, being fully versed in the law and the prophets, I have used the utmost freedom of speech, and have mentioned the tenets of my religion in their own appropriate terms. This thing was not done in a corner.] The preaching, miracles, passion, death, and resurrection of Jesus Christ, were most public and notorious; and of them Agrippa could not be ignorant; and indeed it appears, from his own answer, that he was not, but was now more fully persuaded of the truth than ever, and almost led to embrace Christianity.

Verses 25-29. But he said — Calmly, and with a perfect command of himself, not in the least provoked by such an invidious imputation; I am not mad, most noble Festus — A title properly belonging to a Roman propretor. How inexpressibly beautiful is this reply! How strong! yet, how decent and respectful! Madmen seldom call men by their names and titles of honour. Thus, also, Paul refutes the charge. But utter the words of truth — Confirmed in the next verse; and soberness — The very reverse of madness. And both these remain, even when the men of God act with the utmost vehemence. For the king knoweth of these things — Is not an entire stranger to them. Paul, having refuted Festus, pursues his purpose, returning naturally, and as it were step by step, from him to Agrippa. Before whom also I speak freely — Imboldened by his permission, and assured of his candour. For I am persuaded that none of these things — Of which I have been speaking; are entirely hidden from him — No, not what I have related concerning my conversion to Christianity. Agrippa could not but have heard of it, having been so long conversant among the Jews. For this thing was not done in a corner — He seems to refer not merely to one particular fact, such as his conversion and commission to preach the gospel, but to include the other great facts of Christianity; and particularly the death and resurrection of Christ, and the miraculous powers conferred on his disciples, which were all matters open and notorious, of the truth of which thousands had opportunity of being certainly and thoroughly informed. King Agrippa, believest thou the prophets? — He that believes these, believes Paul, yea, and Christ. The apostle now comes close to his heart. What did Agrippa feel when he heard this? I know that thou believest — Them to be written by divine inspiration, and art aware of the weight of those arguments which are derived from the authority of their testimony. Paul, it seems, knew Agrippa to be of the sect of the Pharisees: for his father, being a zealous Jew, had educated him in the Jewish religion, according to the strictest form. Here Paul lays so fast hold on the king, that he can scarcely make any resistance. Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian — Paul’s doctrine, concerning Jesus of Nazareth, appeared to Agrippa so conformable to the things written concerning the Messiah, by Moses and the prophets; and his testimony concerning the appearing of Jesus to him by the way, was rendered so probable by the total alteration of his sentiments and conduct, that Agrippa declared he was almost persuaded of the truth of the things which Paul affirmed concerning Jesus, and therefore to become a Christian. The meaning of his words is not, Thou persuadest me to be almost a Christian, or, to become an almost Christian; but, as it is here expressed, Thou almost persuadest me to be a Christian, a true Christian, that is, really to embrace the religion of Christ. See here, Festus, altogether a heathen; Paul, altogether a Christian; Agrippa, halting between both. Poor Agrippa! But almost persuaded! So near the mark, and yet to fall short! Another step, and thou art within the veil. Reader, stop not with Agrippa; but go on with Paul. And Paul — Powerfully struck with so remarkable an acknowledgment, said — With great fervency of spirit, and yet with perfect decency; I would to God that not only thou, &c. — Agrippa had spoken of being a Christian, as a thing wholly in his power. Paul gently corrects his mistake; intimating that to be a Christian is the gift and the work of God; but also all that hear me this day — It was modesty in Paul not to apply directly to them all; yet he looks upon them and observes them; were both almost and altogether such as I am — Christians indeed; full of righteousness, peace, and joy in the Holy Ghost. He speaks from a full sense of his own happiness, and an overflowing love to all. Except these bonds — For my afflictions I am willing to bear myself, till Providence shall release me from them, without desiring that any others should share with me in them. He wishes that they might all be happy Christians as he was, but not persecuted Christians; that they might taste as much as he did of the blessings that attended Christianity, but not so much of its crosses; that they might be in bonds to Christ, but not in bonds for Christ. Nothing surely could be said more tenderly, nor with better decorum.

26. The king—This king had been called by Festus himself as referee, and Paul, therefore, very reasonably refers to him. Knoweth of these things— Understands the facts of Jesus’ history. A corner—Not in some obscure place, but in Jerusalem.

V. 27. King Agrippa, believest thou the prophets?-He that believes these, believes Paul, yea, and Christ. The apostle now comes close to his heart. What did Agrippa feel when he heard this?

I know that thou believest!-Here Paul lays so fast hold on the king that he can scarce make any resistance.

Verse 27. Believest thou the prophets?] Having made his elegant compliment and vindication to Festus, he turns to Agrippa; and, with this strong appeal to his religious feeling, says, Believest thou the prophets? and immediately anticipates his reply, and, with great address, speaks for him, I know that thou believest. The inference from this belief necessarily was: “As thou believest the prophets, and I have proved that the prophets have spoken about Christ, as suffering and, triumphing over death, and that all they say of the Messiah has been fulfilled in Jesus of Nazareth, then thou must acknowledge that my doctrine is true.”

Verses 25-29. But he said — Calmly, and with a perfect command of himself, not in the least provoked by such an invidious imputation; I am not mad, most noble Festus — A title properly belonging to a Roman propretor. How inexpressibly beautiful is this reply! How strong! yet, how decent and respectful! Madmen seldom call men by their names and titles of honour. Thus, also, Paul refutes the charge. But utter the words of truth — Confirmed in the next verse; and soberness — The very reverse of madness. And both these remain, even when the men of God act with the utmost vehemence. For the king knoweth of these things — Is not an entire stranger to them. Paul, having refuted Festus, pursues his purpose, returning naturally, and as it were step by step, from him to Agrippa. Before whom also I speak freely — Imboldened by his permission, and assured of his candour. For I am persuaded that none of these things — Of which I have been speaking; are entirely hidden from him — No, not what I have related concerning my conversion to Christianity. Agrippa could not but have heard of it, having been so long conversant among the Jews. For this thing was not done in a corner — He seems to refer not merely to one particular fact, such as his conversion and commission to preach the gospel, but to include the other great facts of Christianity; and particularly the death and resurrection of Christ, and the miraculous powers conferred on his disciples, which were all matters open and notorious, of the truth of which thousands had opportunity of being certainly and thoroughly informed. King Agrippa, believest thou the prophets? — He that believes these, believes Paul, yea, and Christ. The apostle now comes close to his heart. What did Agrippa feel when he heard this? I know that thou believest — Them to be written by divine inspiration, and art aware of the weight of those arguments which are derived from the authority of their testimony. Paul, it seems, knew Agrippa to be of the sect of the Pharisees: for his father, being a zealous Jew, had educated him in the Jewish religion, according to the strictest form. Here Paul lays so fast hold on the king, that he can scarcely make any resistance. Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian — Paul’s doctrine, concerning Jesus of Nazareth, appeared to Agrippa so conformable to the things written concerning the Messiah, by Moses and the prophets; and his testimony concerning the appearing of Jesus to him by the way, was rendered so probable by the total alteration of his sentiments and conduct, that Agrippa declared he was almost persuaded of the truth of the things which Paul affirmed concerning Jesus, and therefore to become a Christian. The meaning of his words is not, Thou persuadest me to be almost a Christian, or, to become an almost Christian; but, as it is here expressed, Thou almost persuadest me to be a Christian, a true Christian, that is, really to embrace the religion of Christ. See here, Festus, altogether a heathen; Paul, altogether a Christian; Agrippa, halting between both. Poor Agrippa! But almost persuaded! So near the mark, and yet to fall short! Another step, and thou art within the veil. Reader, stop not with Agrippa; but go on with Paul. And Paul — Powerfully struck with so remarkable an acknowledgment, said — With great fervency of spirit, and yet with perfect decency; I would to God that not only thou, &c. — Agrippa had spoken of being a Christian, as a thing wholly in his power. Paul gently corrects his mistake; intimating that to be a Christian is the gift and the work of God; but also all that hear me this day — It was modesty in Paul not to apply directly to them all; yet he looks upon them and observes them; were both almost and altogether such as I am — Christians indeed; full of righteousness, peace, and joy in the Holy Ghost. He speaks from a full sense of his own happiness, and an overflowing love to all. Except these bonds — For my afflictions I am willing to bear myself, till Providence shall release me from them, without desiring that any others should share with me in them. He wishes that they might all be happy Christians as he was, but not persecuted Christians; that they might taste as much as he did of the blessings that attended Christianity, but not so much of its crosses; that they might be in bonds to Christ, but not in bonds for Christ. Nothing surely could be said more tenderly, nor with better decorum.

Ver. 27. King Agrippa, believest thou the prophets? I know that thou believest. Admirable stroke of eloquence — conclusive, victorious! If thou believest the prophets, thou oughtest to believe me; for my call and conversion, and a life of twenty eight years of hard labour and severe sufferings, have every characteristic that attended the divine legation of Moses. The glory, the voice in the one, are the same as in the other; and the perseverance of the prince of prophets, corresponds with my unceasing care for the church.

27. Believest… prophets—As an educated and sincere Jew his reply to this direct appeal must have been affirmative, and so would sustain the value of these many manuscripts which Festus had impeached. I know—A masterly oratorical answer to his own question. Agrippa had refused both his sisters to royal suitors until the kings had consented to be circumcised.

V. 28. Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian!-See here, Festus altogether a heathen, Paul altogether a Christian, Agrippa halting between both. Poor Agrippa! But almost persuaded! So near the mark, and yet fall short! Another step, and thou art within the vail. Reader, stop not with Agrippa; but go on with Paul.

Verse 28. Almost thou persuadest me to be a Christian.] en oligw me peiqeiv cristianon genesqai. This declaration was almost the necessary consequence of the apostle’s reasoning, and Agrippa’s faith. If he believed the prophets, see Acts 26:22, 23, and believed that Paul’s application of their words to Christ Jesus was correct, he must acknowledge the truth of the Christian religion; but he might choose whether he would embrace and confess this truth, or not. However, the sudden appeal to his religious faith extorts from him the declaration, Thou hast nearly persuaded me to embrace Christianity. How it could have entered into the mind of any man, who carefully considered the circumstances of the case, to suppose that these words of Agrippa are spoken ironically, is to me unaccountable. Every circumstance in the case proves them to have been the genuine effusion of a heart persuaded of the truth; and only prevented from fully acknowledging it by secular considerations.

Verses 25-29. But he said — Calmly, and with a perfect command of himself, not in the least provoked by such an invidious imputation; I am not mad, most noble Festus — A title properly belonging to a Roman propretor. How inexpressibly beautiful is this reply! How strong! yet, how decent and respectful! Madmen seldom call men by their names and titles of honour. Thus, also, Paul refutes the charge. But utter the words of truth — Confirmed in the next verse; and soberness — The very reverse of madness. And both these remain, even when the men of God act with the utmost vehemence. For the king knoweth of these things — Is not an entire stranger to them. Paul, having refuted Festus, pursues his purpose, returning naturally, and as it were step by step, from him to Agrippa. Before whom also I speak freely — Imboldened by his permission, and assured of his candour. For I am persuaded that none of these things — Of which I have been speaking; are entirely hidden from him — No, not what I have related concerning my conversion to Christianity. Agrippa could not but have heard of it, having been so long conversant among the Jews. For this thing was not done in a corner — He seems to refer not merely to one particular fact, such as his conversion and commission to preach the gospel, but to include the other great facts of Christianity; and particularly the death and resurrection of Christ, and the miraculous powers conferred on his disciples, which were all matters open and notorious, of the truth of which thousands had opportunity of being certainly and thoroughly informed. King Agrippa, believest thou the prophets? — He that believes these, believes Paul, yea, and Christ. The apostle now comes close to his heart. What did Agrippa feel when he heard this? I know that thou believest — Them to be written by divine inspiration, and art aware of the weight of those arguments which are derived from the authority of their testimony. Paul, it seems, knew Agrippa to be of the sect of the Pharisees: for his father, being a zealous Jew, had educated him in the Jewish religion, according to the strictest form. Here Paul lays so fast hold on the king, that he can scarcely make any resistance. Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian — Paul’s doctrine, concerning Jesus of Nazareth, appeared to Agrippa so conformable to the things written concerning the Messiah, by Moses and the prophets; and his testimony concerning the appearing of Jesus to him by the way, was rendered so probable by the total alteration of his sentiments and conduct, that Agrippa declared he was almost persuaded of the truth of the things which Paul affirmed concerning Jesus, and therefore to become a Christian. The meaning of his words is not, Thou persuadest me to be almost a Christian, or, to become an almost Christian; but, as it is here expressed, Thou almost persuadest me to be a Christian, a true Christian, that is, really to embrace the religion of Christ. See here, Festus, altogether a heathen; Paul, altogether a Christian; Agrippa, halting between both. Poor Agrippa! But almost persuaded! So near the mark, and yet to fall short! Another step, and thou art within the veil. Reader, stop not with Agrippa; but go on with Paul. And Paul — Powerfully struck with so remarkable an acknowledgment, said — With great fervency of spirit, and yet with perfect decency; I would to God that not only thou, &c. — Agrippa had spoken of being a Christian, as a thing wholly in his power. Paul gently corrects his mistake; intimating that to be a Christian is the gift and the work of God; but also all that hear me this day — It was modesty in Paul not to apply directly to them all; yet he looks upon them and observes them; were both almost and altogether such as I am — Christians indeed; full of righteousness, peace, and joy in the Holy Ghost. He speaks from a full sense of his own happiness, and an overflowing love to all. Except these bonds — For my afflictions I am willing to bear myself, till Providence shall release me from them, without desiring that any others should share with me in them. He wishes that they might all be happy Christians as he was, but not persecuted Christians; that they might taste as much as he did of the blessings that attended Christianity, but not so much of its crosses; that they might be in bonds to Christ, but not in bonds for Christ. Nothing surely could be said more tenderly, nor with better decorum.

Ver. 28. Then Agrippa said to Paul, almost thou persuadest me to be a christian; words extorted from the king by the power and unction of Paul’s apology. En oligw, in some, or in a small degree, thou persuadest me. The English follows Tremellius. Propemodum persuades mihi, ut sim christianus. The Mons Testament, of high authority, reads, Il ne s’en faut gueres qua vous ne me persuadiez d’etre christien. It is not a little that thou persuadest me to be a christian. Aye, indeed; but Agrippa forsook no sin. He did not so much as lift up a little finger to share the cross with Paul against the weight of persecution. He let an innocent man go off in chains to Rome. The almost christians, though they attend worship, forsake not their sins. They crowd theatres, and attend the sports and pleasures of the age. In a word, the best of almost christians, who have some exterior decency of morals and duties, are not christians in reality. They are often under the power of sin, and are destitute of the experimental religion described in the sixth collect after Trinity Sunday. “Oh God, who hast prepared, &c.”

28. Almost—It is now wisely agreed among scholars that the Greek en oligw, literally, in little, cannot signify almost. This fact, indeed, destroys the fitness of the passage as a text for such sermons as Dr. Samuel Clarke and Mr. Wesley have preached upon it. And commentators have greatly differed about its meaning, according as they have supplied the noun implied after the adjective little. There are three supposable nouns, implying either time, instrument, or amount, and each of these three have had their advocates. Time, as Wetstein shows, is most frequently implied in the phrase in classic authors, and that fact has misled some commentators into an error. In little time thou persuadest me, besides making a jejune sense, requires persuade to be the future. Nor can the same meaning reappear in the phrase in Paul’s reply without the utmost awkwardness. Supplying instrument as understood, Thou persuadest me with little means or effort, has less philological support and no more plausibility. The third implication, namely, amount, we have not the slightest doubt is the true. Indeed, the word little, without any supplied complement, implies amount. The same phrase is used by Paul in Ephesians 3:3, and signifies neither time nor instrument, but amount, namely, of writing. The meaning then clearly is, In slight degree do you persuade me to be a Christian. And this meaning, as we shall show, is required in Paul’s response. Did Agrippa speak this ironically and negatively, or affirmatively? The latter meaning would be, You do in a small degree persuade me to be a Christian. The former would mean, But slightly [that is, not at all] do you persuade me to be a Christian. This last is the true construction. And Paul’s response is, I wish you were not only slightly, but largely, that is, entirely, a Christian. There is no reason to suppose that this word Christian, on Agrippa’s lips, was other than the most respectful. Had he meant disparagement he would have used, as Tertullus did, the current contemptuous epithet, Nazarene, 24:5. On the contrary, Christian embodies the highest human title known to the Jews, Messiah. The adjective was formed according to a regular philology, and had a beauty and dignity, not only which every follower of Jesus could accept, but which a Jewish king could hardly bestow otherwise than respectfully. Agrippa did give Paul a negative, but not a discourteous reply.

V. 29. I would to God-Agrippa had spoke of being a Christian, as a thing wholly in his own power. Paul gently corrects this mistake; intimating, it is the gift and the work of God;

that all that hear me-It was modesty in St. Paul, not to apply directly to them all; yet he looks upon them and observes them;

were such as I am-Christians indeed; full of righteousness, peace, and joy in the Holy Ghost. He speaks from a full sense of his own happiness, and an overflowing love to all.

Verse 29. I would to God, &c.] euxaimhn an tw qew, kai en oligw kai en pollw-So fully am I persuaded of the infinite excellence of Christianity, and so truly happy am I in possession of it, that I most ardently wish that not only thou, but this whole council, were not only almost, but altogether, such as I am, these CHAINS excepted. Thus, while his heart glows with affection for their best interests, he wishes that they might enjoy all his blessings, if possible, without being obliged to bear any cross on the account. His holding up his chain, which was probably now detached from the soldier’s arm, and wrapped about his own, must have made a powerful impression on the minds of his audience. Indeed, it appears they could bear the scene no longer; the king was overwhelmed, and rose up instantly, and so did the rest of the council, and went immediately aside; and, after a very short conference among themselves, they unanimously pronounced him innocent; and his last word, twn desmwn, BONDS! and the action with which it was accompanied, had made such a deep impression upon their hearts that they conclude their judgment with that very identical word desmwn. Would to God, says the apostle, that all who hear me this day were altogether such as as I am, except these BONDS! The whole council say-This man hath done nothing worthy of death nor of BONDS! Desmwn, BONDS, is echoed by them from the last words of the apostle; as we may plainly perceive that, seeing such an innocent and eminent man suffering such indignity had made a deep impression upon their hearts. Alas! why should such a man be in B-O-N-D-S!

Verses 25-29. But he said — Calmly, and with a perfect command of himself, not in the least provoked by such an invidious imputation; I am not mad, most noble Festus — A title properly belonging to a Roman propretor. How inexpressibly beautiful is this reply! How strong! yet, how decent and respectful! Madmen seldom call men by their names and titles of honour. Thus, also, Paul refutes the charge. But utter the words of truth — Confirmed in the next verse; and soberness — The very reverse of madness. And both these remain, even when the men of God act with the utmost vehemence. For the king knoweth of these things — Is not an entire stranger to them. Paul, having refuted Festus, pursues his purpose, returning naturally, and as it were step by step, from him to Agrippa. Before whom also I speak freely — Imboldened by his permission, and assured of his candour. For I am persuaded that none of these things — Of which I have been speaking; are entirely hidden from him — No, not what I have related concerning my conversion to Christianity. Agrippa could not but have heard of it, having been so long conversant among the Jews. For this thing was not done in a corner — He seems to refer not merely to one particular fact, such as his conversion and commission to preach the gospel, but to include the other great facts of Christianity; and particularly the death and resurrection of Christ, and the miraculous powers conferred on his disciples, which were all matters open and notorious, of the truth of which thousands had opportunity of being certainly and thoroughly informed. King Agrippa, believest thou the prophets? — He that believes these, believes Paul, yea, and Christ. The apostle now comes close to his heart. What did Agrippa feel when he heard this? I know that thou believest — Them to be written by divine inspiration, and art aware of the weight of those arguments which are derived from the authority of their testimony. Paul, it seems, knew Agrippa to be of the sect of the Pharisees: for his father, being a zealous Jew, had educated him in the Jewish religion, according to the strictest form. Here Paul lays so fast hold on the king, that he can scarcely make any resistance. Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian — Paul’s doctrine, concerning Jesus of Nazareth, appeared to Agrippa so conformable to the things written concerning the Messiah, by Moses and the prophets; and his testimony concerning the appearing of Jesus to him by the way, was rendered so probable by the total alteration of his sentiments and conduct, that Agrippa declared he was almost persuaded of the truth of the things which Paul affirmed concerning Jesus, and therefore to become a Christian. The meaning of his words is not, Thou persuadest me to be almost a Christian, or, to become an almost Christian; but, as it is here expressed, Thou almost persuadest me to be a Christian, a true Christian, that is, really to embrace the religion of Christ. See here, Festus, altogether a heathen; Paul, altogether a Christian; Agrippa, halting between both. Poor Agrippa! But almost persuaded! So near the mark, and yet to fall short! Another step, and thou art within the veil. Reader, stop not with Agrippa; but go on with Paul. And Paul — Powerfully struck with so remarkable an acknowledgment, said — With great fervency of spirit, and yet with perfect decency; I would to God that not only thou, &c. — Agrippa had spoken of being a Christian, as a thing wholly in his power. Paul gently corrects his mistake; intimating that to be a Christian is the gift and the work of God; but also all that hear me this day — It was modesty in Paul not to apply directly to them all; yet he looks upon them and observes them; were both almost and altogether such as I am — Christians indeed; full of righteousness, peace, and joy in the Holy Ghost. He speaks from a full sense of his own happiness, and an overflowing love to all. Except these bonds — For my afflictions I am willing to bear myself, till Providence shall release me from them, without desiring that any others should share with me in them. He wishes that they might all be happy Christians as he was, but not persecuted Christians; that they might taste as much as he did of the blessings that attended Christianity, but not so much of its crosses; that they might be in bonds to Christ, but not in bonds for Christ. Nothing surely could be said more tenderly, nor with better decorum.

29. Not only thou, but all—Were not only in little, but in much such as I am. Such is the literal Greek. But the true Greek text is not en pollw, in much, but in megalw, in great. Paul’s meaning then is, I wish you were a Christian not merely in a little degree, but in a great—entirely. Except these bonds—How delicate a reproof of the men who were consciously holding him bound with undeserved chains. Dr. Hackett quotes a very appropriate passage from Tacitus concerning a Roman named Vibius Serenus, who was prosecuted before the Senate by his son. “The indicted father and his indicting son were brought into the Senate. Recently recalled from exile, and bound with a chain, while his son was making the plea, the father, with undaunted spirit, turning toward his son, shook his chain and invoked the vengeance of the gods.” Thus terminates this rare encounter. The prisoner was master of the field, and of the king. The latter made a quiet retreat.

V. 30. And as he said this, the king rose up-An unspeakably precious moment to Agrippa. Whether he duly improved it or no, we shall see in that day.

Verses 30-32. And when he had thus spoken — That the impression Paul began to make upon the court might reach no further; the king rose up — Thus neglecting to yield to conviction, and losing, perhaps for ever, an unspeakably precious moment. Whether the good impressions made were ever afterward laid to heart and improved, we shall see in the day of final accounts. And the governor, and Bernice, &c. — On none of whom, it seems, Paul’s discourse had much, if any, effect. They ought, in justice, to have asked the prisoner whether he had any more to say for himself; but, it seems, they thought he had said enough to make his case clear, and with that they contented themselves. And when they were gone aside — Had withdrawn, to consult and know one another’s minds on the matter, they spoke one with another, all to the same purpose; saying, This man — As is evident by his discourse, which has all imaginable marks of candour and sincerity; doeth nothing worthy of death or of bonds — They appear to speak of his whole life, and not of what happened at Jerusalem only. And could ye learn nothing more than this from his discourse? A favourable judgment of such a preacher is not all that God requires. Then Agrippa — Not in the least offended with Paul for having spoken to him so freely; said to Festus — In the hearing of the whole assembly; This man might have been set at liberty, if he had not appealed unto Cesar — Paul’s appeal, however, was perfectly proper at the time he made it, seeing Festus had shown an inclination to gratify the Jews by proposing to judge him in Jerusalem. And now, although Agrippa, with the consent of Festus, had declared that Paul might have been set at liberty if he had not appealed to Cesar, Paul very prudently did not withdraw his appeal, because he fore-saw that, by the solicitations and threatenings of the chief priests and elders, Festus might be constrained, contrary to his inclination, to put him to death, even as Pilate formerly had been constrained, contrary to his conscience, to put Jesus to death. He might probably foresee, too, that his visiting Rome under the character of a prisoner, would be overruled by Providence to answer some important purposes, as is evident from Philippians 1:12-20, it was. We may add further here, though this declaration of Agrippa could not obtain Paul’s deliverance, yet it might do him some service, that a testimony to his innocence was pronounced by so learned and honourable a person of the Jewish nation and religion. Festus would probably entertain a better opinion of him on this account, and would give directions to the officer who attended him to treat him with so much the greater regard. “Thus it appears that, besides the defence which Paul made from the top of the stairs to the multitude in Jerusalem, he at four different times, before the highest courts of judicature in Judea, defended the gospel, and his own conduct in preaching it, in the most public manner; namely, 1st, Before the Jewish council, consisting of the high-priests, the chief priests, the whole estate of the elders, and the scribes; who all sat as his accusers. 2d, Before Felix the Roman governor, at whose tribunal the high-priest Ananias, and the elders from Jerusalem, were likewise his accusers, and employed a Roman orator to plead against him. 3d, Before Festus, the governor, on which occasion the Jews from Jerusalem stood forth, a third time, as his accusers. 4th, Before King Agrippa, Bernice, the tribunes, and the principal persons of Cesarea, with many others, in whose presence Paul boldly asserted his own innocence, with such strength of evidence that both Agrippa and Festus declared he might have been set at liberty if he had not appealed to the emperor.” — Macknight.

30. Rose up—There is some appearance of abruptness in this breaking up, but more probably it was a regular adjournment because the plea was closed. Judged as an intellectual performance, this speech must ever rank among the master-pieces of oratory. King… governor… Bernice, and they—In the order of honour.

V. 31. This man doth nothing worthy of death, or of bonds-They speak of his whole life, not of one action only. And could ye learn nothing more than this from that discourse? A favourable judgment of such a preacher, is not all that God requires.

Verses 30-32. And when he had thus spoken — That the impression Paul began to make upon the court might reach no further; the king rose up — Thus neglecting to yield to conviction, and losing, perhaps for ever, an unspeakably precious moment. Whether the good impressions made were ever afterward laid to heart and improved, we shall see in the day of final accounts. And the governor, and Bernice, &c. — On none of whom, it seems, Paul’s discourse had much, if any, effect. They ought, in justice, to have asked the prisoner whether he had any more to say for himself; but, it seems, they thought he had said enough to make his case clear, and with that they contented themselves. And when they were gone aside — Had withdrawn, to consult and know one another’s minds on the matter, they spoke one with another, all to the same purpose; saying, This man — As is evident by his discourse, which has all imaginable marks of candour and sincerity; doeth nothing worthy of death or of bonds — They appear to speak of his whole life, and not of what happened at Jerusalem only. And could ye learn nothing more than this from his discourse? A favourable judgment of such a preacher is not all that God requires. Then Agrippa — Not in the least offended with Paul for having spoken to him so freely; said to Festus — In the hearing of the whole assembly; This man might have been set at liberty, if he had not appealed unto Cesar — Paul’s appeal, however, was perfectly proper at the time he made it, seeing Festus had shown an inclination to gratify the Jews by proposing to judge him in Jerusalem. And now, although Agrippa, with the consent of Festus, had declared that Paul might have been set at liberty if he had not appealed to Cesar, Paul very prudently did not withdraw his appeal, because he fore-saw that, by the solicitations and threatenings of the chief priests and elders, Festus might be constrained, contrary to his inclination, to put him to death, even as Pilate formerly had been constrained, contrary to his conscience, to put Jesus to death. He might probably foresee, too, that his visiting Rome under the character of a prisoner, would be overruled by Providence to answer some important purposes, as is evident from Philippians 1:12-20, it was. We may add further here, though this declaration of Agrippa could not obtain Paul’s deliverance, yet it might do him some service, that a testimony to his innocence was pronounced by so learned and honourable a person of the Jewish nation and religion. Festus would probably entertain a better opinion of him on this account, and would give directions to the officer who attended him to treat him with so much the greater regard. “Thus it appears that, besides the defence which Paul made from the top of the stairs to the multitude in Jerusalem, he at four different times, before the highest courts of judicature in Judea, defended the gospel, and his own conduct in preaching it, in the most public manner; namely, 1st, Before the Jewish council, consisting of the high-priests, the chief priests, the whole estate of the elders, and the scribes; who all sat as his accusers. 2d, Before Felix the Roman governor, at whose tribunal the high-priest Ananias, and the elders from Jerusalem, were likewise his accusers, and employed a Roman orator to plead against him. 3d, Before Festus, the governor, on which occasion the Jews from Jerusalem stood forth, a third time, as his accusers. 4th, Before King Agrippa, Bernice, the tribunes, and the principal persons of Cesarea, with many others, in whose presence Paul boldly asserted his own innocence, with such strength of evidence that both Agrippa and Festus declared he might have been set at liberty if he had not appealed to the emperor.” — Macknight.

31. They were gone aside—Not Agrippa and Festus alone; for it was after a consultation by this they that Agrippa gave his conclusion to Festus. Perhaps Festus’ assessors went to make up the they.

Verse 32. Then said Agrippa, &c.] The king himself, who had participated in the strongest emotions on the occasion, feels himself prompted to wish the apostle’s immediate liberation; but this was now rendered impracticable, because he had appealed to Cæsar; the appeal was no doubt registered, and the business must now proceed to a full hearing. Bp. Pearce conjectures, with great probability, that Agrippa, on his return to Rome, represented Paul’s case so favourably to the emperor, or his ministers of state, that he was soon set at liberty there, as may be concluded from Acts 28:30, that he dwelt two whole years in his own hired place; and to the same cause it seems to have been owing that Julius, who had the care of Paul as a prisoner in the ship, treated him courteously; see Acts 27:3, 43. And the same may be gathered from Acts 28:14,

16. So that this defence of the apostle before Agrippa, Bernice, Festus, &c., was ultimately serviceable to his important cause.

1. THE conversion of Saul was a wonderful work of the Spirit of God; and, as we have already seen, a strong proof of the truth of Christianity; and the apostle himself frequently appeals to it as such.

2. His mission to the Gentiles was as extraordinary as the calling of the Gentiles itself. Every thing is supernatural in a work of grace; for, because nature cannot produce the effects, the grace of God, which implies the co-operation of his omniscience, omnipotence, and endless mercy, undertakes to perform the otherwise impossible task.

3. From the commission of St. Paul, we see the state in which the Gentile world was, previously to the preaching of the Gospel.

1. Their eyes are represented as closed; their understanding was darkened; and they had no right apprehension of spiritual or eternal things.

2. They were in a state of darkness; living without the knowledge of the true God, in a region where nothing but ignorance prevailed.

3. They were under the dominion and authority of Satan; they were his vassals, and he claimed them as his right.

4. They were in a state of guiltiness; living, in almost every respect, in opposition to the dictates even of nature itself.

5. They were polluted; not only irregular and abominable in their lives, but also impure and unholy in their hearts. Thus far their state.

Behold what the grace of the Gospel is to do for these Gentiles, in order to redeem them from this state:-

1. It opens their eyes; gives them an understanding, whereby they may discern the truth; and, without this illumination from above, the truth of God can never be properly apprehended.

2. It turns them from the darkness to the light; a fine metaphor, taken from the act of a blind man, who is continually turning his eyes towards the light, and rolling his eyes upwards towards the sun, and in all directions, that he may collect as many of the scattered rays as he can, in order to form distinct vision. In this way the Gentiles appeared to be, in vain, searching after the light, till the Gospel came, and turned their eyes to the Sun of righteousness.

3. They are brought from under the bondage and slavery of sin and Satan, to be put under the obedience of Jesus Christ. So that Christ and his grace as truly and as fully rule and govern them as sin and Satan did formerly. This is a proof that the change is not by might, nor by power, but by the Spirit of the Lord.

4. He pardons their sin, so that they are no longer liable to endless perdition.

5. He sanctifies their nature, so that they are capable of loving and serving him fervently with pure hearts; and are thus rendered fit for the enjoyment of the inheritance among the saints in light.

Such a salvation, from such a bondage, does the Gospel of Christ offer to the Gentiles-to a lost world. It is with extreme difficulty that any person can be persuaded that he needs a similar work of grace on his heart to that which was necessary for the conversion of the Gentiles. We may rest assured that no man is a Christian merely by birth or education. If Christianity implies the life of God in the soul of man-the remission of sins-the thorough purification of the heart, producing that holiness without which none can see the Lord, then it is evident that God alone can do this work, and that neither birth nor education can bestow it. By birth, every man is sinful; by practice, every man is a transgressor; for all have sinned. God alone, by faith in Christ Jesus, can save the sinner from his sins. Reader, has God saved thee from this state of wretchedness, and brought thee “into the glorious liberty of his children?” Let thy conscience answer for itself.

ACTS

Verses 30-32. And when he had thus spoken — That the impression Paul began to make upon the court might reach no further; the king rose up — Thus neglecting to yield to conviction, and losing, perhaps for ever, an unspeakably precious moment. Whether the good impressions made were ever afterward laid to heart and improved, we shall see in the day of final accounts. And the governor, and Bernice, &c. — On none of whom, it seems, Paul’s discourse had much, if any, effect. They ought, in justice, to have asked the prisoner whether he had any more to say for himself; but, it seems, they thought he had said enough to make his case clear, and with that they contented themselves. And when they were gone aside — Had withdrawn, to consult and know one another’s minds on the matter, they spoke one with another, all to the same purpose; saying, This man — As is evident by his discourse, which has all imaginable marks of candour and sincerity; doeth nothing worthy of death or of bonds — They appear to speak of his whole life, and not of what happened at Jerusalem only. And could ye learn nothing more than this from his discourse? A favourable judgment of such a preacher is not all that God requires. Then Agrippa — Not in the least offended with Paul for having spoken to him so freely; said to Festus — In the hearing of the whole assembly; This man might have been set at liberty, if he had not appealed unto Cesar — Paul’s appeal, however, was perfectly proper at the time he made it, seeing Festus had shown an inclination to gratify the Jews by proposing to judge him in Jerusalem. And now, although Agrippa, with the consent of Festus, had declared that Paul might have been set at liberty if he had not appealed to Cesar, Paul very prudently did not withdraw his appeal, because he fore-saw that, by the solicitations and threatenings of the chief priests and elders, Festus might be constrained, contrary to his inclination, to put him to death, even as Pilate formerly had been constrained, contrary to his conscience, to put Jesus to death. He might probably foresee, too, that his visiting Rome under the character of a prisoner, would be overruled by Providence to answer some important purposes, as is evident from Philippians 1:12-20, it was. We may add further here, though this declaration of Agrippa could not obtain Paul’s deliverance, yet it might do him some service, that a testimony to his innocence was pronounced by so learned and honourable a person of the Jewish nation and religion. Festus would probably entertain a better opinion of him on this account, and would give directions to the officer who attended him to treat him with so much the greater regard. “Thus it appears that, besides the defence which Paul made from the top of the stairs to the multitude in Jerusalem, he at four different times, before the highest courts of judicature in Judea, defended the gospel, and his own conduct in preaching it, in the most public manner; namely, 1st, Before the Jewish council, consisting of the high-priests, the chief priests, the whole estate of the elders, and the scribes; who all sat as his accusers. 2d, Before Felix the Roman governor, at whose tribunal the high-priest Ananias, and the elders from Jerusalem, were likewise his accusers, and employed a Roman orator to plead against him. 3d, Before Festus, the governor, on which occasion the Jews from Jerusalem stood forth, a third time, as his accusers. 4th, Before King Agrippa, Bernice, the tribunes, and the principal persons of Cesarea, with many others, in whose presence Paul boldly asserted his own innocence, with such strength of evidence that both Agrippa and Festus declared he might have been set at liberty if he had not appealed to the emperor.” — Macknight.

Ver. 32. This man might have been set at liberty, if he had not appealed to Cæsar. So Paul, in age and infirmities, must now go a bitter and disastrous voyage to preach in chains to the Roman court. Let us follow him with a feeling heart, and while we lose sight of the ship in the seas, retrace the steps of his journies, his conflicts, and labours in the Lord, as laid down chiefly by Theophylact.

Paul was converted in the second or third year after our Saviour’s crucifixion. He received the knowledge of the gospel by special revelation. Galatians 1:12. Being designated and qualified by learning for the ministry, he immediately made a circuit in Asia for three years, and returned to Jerusalem. The trance he had in the temple is placed by some in the second year of Claudius, when he brought alms from the rich gentile churches to the poor saints in Judas; and not at this first visit. His next evangelical course was to Antioch in company with Jude, Silas, and Barnabas. Acts 13:1. Here the Holy Ghost separated Barnabas and Paul to go to many ports and towns of the gentiles; to Seleucia, the island of Cyprus, to Salamis, and Paphos, the two principal towns in the island. Thence to Perga, called Pergamos, Revelation 1:11, in the province of Pamphylia: ver. 13. From thence to Antioch in Pisidia: ver. 14. They next went to Derbe, Iconium, Lystra, and back to Antioch, and thence to Attalia, called in Boiste’s dictionary, Satalia, once a great and flourishing city of Anatolia, about one hundred and fifty miles south-east of Constantinople. In Acts 15:30, 41, we find Paul again at Antioch, and passing through Syria and Cilicia, the place of his nativity, confirming the churches. Thence to Derbe and Lystra again: Acts 16:1. Then a western tour was made through the provinces of Phrygia, Galatia, and Mysia: ver. 6, 7.

At Troas Paul received his vision to cross over to Macedonia, where after visiting Samothracia and Neapolis, he arrived at Philippi, the capital. Here he planted the first church, and did the same at Thessalonica, Berea, Athens, and Corinth: chap. 16. 17. 18. Thence, after a considerable stay, he crossed over into Asia again, and came to Ephesus. Afterwards he made a tour through western Asia, and came to this city again: Acts 19:1. He now, as is apparent from chap. 20., made a second, but rather a rapid tour through his old sphere of labours in Greece. This was requisite to confirm the churches. On his return to Asia, he was accompanied with many ministers, and being urgent to reach Jerusalem the third time, he sent for the elders of Ephesus to Miletus, to whom he delivered a most admirable charge. Acts 20:17. From Jerusalem by Cæsarea he went a state prisoner to Rome, where he remained a prisoner at large for two years. Luke now left him, and consequently he could not mention his release, and future travels in Italy, Spain, and France. Euseb. book 2. chap. 25. After this he returned to Rome, and suffered martyrdom in the same persecution with St. Peter, and some say on the same day. All however agree that St. Paul laboured about thirty five years. The learned Valesius, in his notes on the above chapter, seems to support the evidence of his martyrdom by sufficient authorities. But as Augustine observes, though the writings of christians in the first three centuries were almost infinite, few of them having come down to him, little can be said of those times. See general

32. He had not appealed—In the opinion of Agrippa then not only was Paul innocent, but a Jew might become a Christian without going out of the limits of a true Judaism. Herein he condemned his own father for the execution of the apostle James.

If Paul’s appeal to Cesar was the only obstacle to his liberation, why did they not give Paul notice to that effect, allow him to withdraw his appeal, and then release him? Probably, from regard to the prosecuting Jews, Festus preferred to get rid of him by sending him to Rome.