Acts 26

Acts 26:1-11

In this chapter we have, 1. The account Paul given of himself in answer to the calumnies of the Jews. And in that, (1.) His humble address to king Agrippa, and the compliment he passed upon him, ver. 1—3. (2.) His account of his original and calumnies, and his profession as a Pharisee, and his adherence still to that which was then the main article of his creed, in distinction from the Sadducees, the resurrection of the dead; however in return he had since departed from it, ver. 4—8. (3.) Of his zeal against the Christian religion, and the profetors of it in the beginning of his time, ver. 9—11. (4.) Of his miraculous conversion to the faith of Christ, ver. 12—16. (5.) Of the commission he received from heaven to preach the gospel to the Gentiles, ver. 17, 18. (6.) Of his proceedings pursuant to that commission, which had given this mighty offence to the Jews, ver. 19—21. (7.) Of the doctrine which he had made it his business to preach to the Gentiles, which was so far from destroying the law and the prophets, that it showed the fulfilling of both, ver. 22, 23. 2. The remark that were made upon his apology. (1.) Festus thought he never heard a man talk so madly, and sighted him as trawed, ver. 24. And in answer to him he denies the charge, and appeals to king Agrippa, ver. 25, 26. (2.) King Agrippa being more chiefly and particularly dead with, thinks he never heard a man talk more rationally and convincingly, and even himself almost his concern, ver. 28. And Paul bearish wishes him so, ver. 29. (3.) They did agree that he was an innocent man, and that he ought to be set at liberty, and it was pity he was preached to put a bar in his own door by appealing to Cefar, ver. 30, 31.

1. THEN Agrippa said unto Paul, Thou art permitted to speak for thyself. Then Paul stretched forth the hand, and answered for himself; 2. I think myself happy, king Agrippa, because I shall answer for myself this day before thee, touching all the things whereof I am accused of the Jews: 3. Especially because I know thee to be expert in all customs and questions which are among the Jews: wherefore I beseech thee to hear me patiently. 4. My manner of life from my youth, which was at the first among mine own nation at Jerusalem, know all the Jews, 5. Which knew me from the beginning, (if they would testify) that after the most straits left of our religion, I lived a Pharisee. 6. And now I stand, and am judged for the hope of the promise made of God unto our fathers: 7. Unto which promise out twelve tribes instantly serving God day and night, hope to come: for which hope’s sake, king Agrippa, I am accused of the Jews. 8. Why should it be thought a thing incredible with you, that God should raise the dead? 9. I verily thought with myself that I ought to do many things contrary to the name of Jesus of Nazareth. 10. Which thing I also did in Jerusalem: and many of the faints did I thus up in prison, having received authority from the chief priests; and when they were put to death I gave my voice against them. 11. And I punished them out in every synagogue, and compelled them to blaspheme; and being exceedingly mad against them, I persecuted them even unto strange cities.

2. 1—11. As Agrippa was the principal personage in that assembly to whom Fetus had particularly addressed himself, he signified to Paul, who waited the order of his superiors, that he was permitted to speak for himself. Glad of the opportunity to vindicate the glorious cause of God and truth, which he apologized for himself, with dignity stretching out his hand, the great apolite, with conscious uprightness and unaffected simplicity, began.

3. With the satisfaction he felt on the occasion now given him of answering before so able and candid a judge, I think myself happy, king Agrippa, because I shall answer for myself this day before thee, concerning the charges laid against me by my countrymen, especially because I know thee to be expert in all questions and customs which are among the Jesus. Wherefore I would thee to bear me patiently, which I desire, without art or disgust, to relate the principles which have influenced my conduct from the first day until now.

4. He freely appeals to the Jews themselves, who knew his manner of life from his youth up, that he had been educated at Jerusalem, under the most celebrated of their doctors, had early embraced the principles of Pharisaim, and, according to their most rigid interpretations, had conformed to all the time, Mofical or traditional, and observed, with most conscientious regard, the commandments of the law, blameless in all his convertiation. So that it was neither ignorance, prejudice, louse principles, or immoral conduct, which could be urged as a reason for the change wrought upon him.

5. He declares freely the cause of his perfect bonds. It was for holding the hope of the prompt made of God unto the fathers, of a reformation to eternal life and glory through the divine Messiah, who had appeared in the perish of Jesus of Nazareth, and he his ruling from the dead had fully proved his own glorious character, and secured the reformation of all his redeemed people. Until which promise not only he, but all the truly religious of the twelve tribes, hoped to come, with tenancy and constancy, day and night, in their prayers, labouring to arrive at the protection of the blessings promised through this Messiah. And for this hope’s sake was he accused, for preaching this Messiah, the salvation which was in him, and a reformation to everlasting blessedness through faith in his name. So that, instead of being an apostle from the fundamental articles of the Jewish faith, according to the malicious accusations of his pernication, he maintained them with all his might and diligence. Nor did he urge any thing absurd or unreasonable, when he asserted the reformation of Jesus, as the first fruits of his people: for why should it be thought a thing incredible that God should only the dead? is any thing beyond God’s power? and ought we not implicitly to credit his promise? Note. (1.) All our hopes towards God are touched on his promises. (2.) They who would come to the possession of the eternal blessedness, are called upon to serve God day and night in ceaseless and importunate prayer.

6. He owns the inveterate prejudices against Christianity under which he formerly lay. I surely thought most myself that I ought to do many things contrary to the name of Jesus of Nazareth, supposing it a duty I owed to God and my brethren, to suppress, by every means, the doctrine and pretensions of one who appeared so despicable: which thing was I did in Jerusalem, being most anxious against his disciples; and many of the joints did I float up in prison, having received authority from the high-priests; and, when they were put to death, I gave my oath against them, justifying the most bloody measures, and testifying my fullest approbation of these horrid executions: and I punished them off to every Synagogue, with restless captioned putting them, and compelled them, through the dread of Courgians, infamy, or death, to telephone that holy Name whereby they were called; and, being exceedingly mad against them, to find many of them obstinate in their faith, and to for the number of the disciples incense in spite of all the load of oppression, I perplexed them now unto strange cities, longing, if possible, to anticipate the very Christian name. If he was now therefore a preacher and a sideliver for that faith which once he so furiously persecuted, it could arise only from the deepest conviction; and his conversion was itself a proof of the truth of Christianity. Note. (1.) It is possible for those who seem most confident they are in the right, and are most violent in support of their opinions, to be most dangerously deceived. I doubt not that many to this hour persecute the truth, and think they do God service. (2.) Nothing will be heavier on the awakened conscience than the remembrance of former injuries done to the souls of men, the effects of which perhaps are now irreparable.

7. Whereupon as I went to Damascus, with authority and commission from the chief priests; 13. At mid-day, O 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. 14. And when we were all fallen to the earth, I heard a voice speaking unto me, and saying in the Hebrew tongue, Saul, Saul, why persecuted thou me? It is hard for thee to kick you, II.

against the priests. 15. And I said, Who art thou, Lord? And he said, I am Jesus whom thou persecuted. 16. But rise, and stand upon thy feet: for I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee; 17. Delivering thee from the people, and from the Gentiles, unto whom now I send thee. 18. To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are fanified by faith that is in me. 19. Whereupon, O king Agrippa, I was not disobedient unto the heavenly viliors: 20. But shewed first unto them of Damascus, and at Jerusalem, and throughout all the coasts of Judea, and then to the Gentiles, that they should repent and turn to God, and do works meet for repentance. 21. For these coasts, the Jews caught me in the temple, and went about to kill me. 22. Having therefore obtained help of God, I continue unto this day, wroaching both to small and great, saying none other things than those which the prophets and Moses did say should come: 23. That Christ should suffer, and that he should be the first that should rise from the dead, and should shew light unto the people, and to the Gentiles.

9. 13—23. The apolite, having related his former life and convertations, proceeds to account for the amazing change which had been wrought in him.

10. He declares the manner of his conversion. As he approached Damascus to execute the high-priest’s commission, at mid-day a light, brighter than the sun, darted from heaven upon him and his companions; and, when in consternation they were fallen together to the earth, a voice of majesty addressed him, Saul, Saul, why persecuted thou me? It is hard for thee to kick against the priest: these mad attempts to wound out in my members must be attended with ruin to thy own soul. Terrified with this interrogation, when he replied, Rife art thou, Lord? the voice answered, I am Jesus, whom thou persecuted. That despised Nazarene, whom he branded as an impostor, now demonstrated to him his divine power and glory with such evidence as in a moment bore down all his prejudices, and struck him to the heart with horror, shame, and remorse.

11. He who had laid him in the dust, with infinite condescension raised him up, and unveiled him with that commission under which he now acted. He said, Rife, and stand upon thy feet; for I have appeared unto thee, not to destroy thee, as thou hast deserved, but for this purpose, to make thee a minister and a council both of these things which thou hast seen, and of those things in the which I will appear unto thee, giving thee farther discourses of my mind and will, and directions for thy conduct; and, amidst all the dangers to which hereafter for my mind I take thou mayst be exposed, delivering thee from the Jewish people, and from the Gentiles, unto whom now I send thee, with an apostolic commission to publish the glad tidings of salvation, to open their eyes, through a divine illumination attending thy preaching; to turn them from the darkness of superstition, idolatry, ignorance, and error, to the saving light and knowledge of the grace which is in Jesus Christ; and from the power of Satan, who now reigns in their hearts, unto God; effectually converting their souls from the dominion of sin to the love and service of the holy, ever-blessed God; that they may receive forgiveness of sins, through me, the great Redeemer of full souls, and inheritance among them that are fanified by faith that is in me, prepared for and entitled to the eternal munitions of blessedness, through that divine faith which worketh by love, and purifies the souls of all my redeemed people. Note. (1.) The whole world hath in darkness and wickedness, until the light of the gospel-word and the power of gospel-grace he shed abroad in the heart. (2.) The great end of the Christian ministry is in order to the conversion of men’s souls to God. They are not sent of him, who are never made use of by him to this blessed end, and neither know nor expect such fruit of their labours. (3.) Forgiveness of sins is the great foundation on which alone repentance towards God can be effectually preached. We must believe that he is a pardoning God, before we can have any hope of returning to his favour. (4.) There can be no true sanctification but what flows from faith which worketh by love. (5.) Our title to glory is one of debt, but of grace. Jesus hath purchased it for us, and freely believes it upon his people, who are the children which his Father hath given him. (6.) Though our title to the eternal inheritance is the finished work of Jesus, it becomes us to experience a sweetness for it by the power of his Spirit in our hearts. We must be fanified before we can be glorified.

12. Born down by such irresistible evidence, he could not hesitate a moment. Whereupon, O king Agrippa, I was not off-hedant unto the heavenly viliors; but, infiantly becoming a con-

vert to the truth, I shewed first to them of Damascus, and then at Tanafeism, and throughout all the cords of Judea, and then to the Gentiles, according to the orders given me, that they should repent and turn to God, deeply convinced of their guilt and danger, filled with self-abhorrence, and in simplicity defining to renounce their sins, whilst they drew near to a throne of grace through a crucified Jesus; and do work more for repentance, to evidence the genuine conversion of their hearts to God. Note, Unless our fruits prove the truth of the grace which is in us, we deceive ourselves, if we think that we are real converts.

4. His indefatigable labours and zeal in preaching these benevolent and infinitely momentous doctrines were the only causes of provocation given to his unbelieving brethren, who, obstinate against his infirmity, and exasperated at his preaching, feised him in the temple, and in a tumultuous manner, if he had not been rescued, would have pulled him in pieces on the spot. Let the impartial judge if he had deferred such treatment.

5. Not intimidated by his past dangers, and having, according to the divine promise, v. 17. obtained help from God, he fledfully perplexed, supported and encouraged by the Spirit’s inward afflances, and the gracious interpositions of the Lord’s providence in his behalf; witnessing such as small and great, without respect of persons, or fear of man, that great salvation which is brought to light by the gospel, and most clearly revealed through the death and resurrection of Jesus; paying none other things than those which the prophets and Moses did say, that Christ should suffer, and not be a temporal conqueror, but directed to death for the sins of his people, like, liii. 8. and that he should be the first that should rise from the dead, to die no more, and as the first fruits of them that stop, who, by virtue of their relation to him, should be quickened by his power at the last day; and should shew light unto the people and to the Gentiles, diffusing the knowledge of his great salvation not only among his ancient favourites the Jews, but extending his grace to the ends of the earth, and sending out the light of his gospel, as the light of his sun, to his people of all nations, tongues, and languages, who are freely called to partake of all the blessings and privileges of his kingdom.

6. And as he thus spake for himself, Festus said with a loud voice, Paul, ’thou art befole thyself: much learning doth make thee mad. 25. But he said, I am not mad, most noble Festus; but speak forth the words of truth and soberness. 26. For the king knoweth of these things, before whom also I speak freely: for I am persuaded that none of these things are hidden from him; for this thing was not done in a corner. 27. King Agrippa, believeth thou the prophets? I know that thou believeth. 28. Then Agrippa said unto Paul, Almost thou persuadeth me to be a Christian. 29. And Paul said, ‘I would to God, that not only thou, but also all that bear me this day, were both almost, and altogether such as I am, except these bonds. 30. And when he had thus spoken, the king rose up, and the governor, and Bernice, and they that sat with them. 31. And when they were gone aside, they talked between themselves, saying, ‘This man doth nothing worthy of death, or of bonds. 32. Then said Agrippa unto Festus, This man might have been set at liberty, if he had not appealed unto Cefar.

Acts 26:24-32

Whilst Paul, warned by the glorious subject on which he had retired, was proceeding to display the great truths of his Redeemer’s person, offices, and character, he is here,

1. Interrupted by Festus. Unable to bear with patience what he, a heathen, counted so absurd as the resurrection of a dead man, and so strange as this miraculous conversion, he said aloud, Paul, thou art befole thyself: much learning doth make thee mad. He looked upon him with an air of disdain, as rather to be pitied as a lunatic, than condemned as a criminal. Perhaps the warmth which Paul expressed, as he advanced in his speech, made him think his imagination was over-heated with the intenseness of his application. Note, It is no unusual thing for those who never knew the light of truth, and the zeal of warm affection for a Redeemer, to stamp those who appear fervent in his cause as enthusiasts or madmen.

2. Paul’s reply was a sufficient proof of the fallers’ of this invidious imputation. I am not mad, most noble Festus; but speak forth the words of truth and soberness, matters of infinite importance, and supported by the most substantial evidence. He does not resent the suggestion of the governor, but by the mocksnefs of his reply proves the unruffled intensity of his own mind; and, referring himself to Agrippa, he adds, for the long haunoth of these things, before whom I speak freely, being conversant in the writings of Moses and the prophets, whom the sufferings and resurrection of the Messiah are foretold; and hath heard how they have been fulfilled in Jesus of Nazareth: for I am persuaded that none of these things are hidden from him; he must have been long ago told of the death and resurrection of

Jesus Christ, and of my singular conversion; for this thing was not done in a corner, but publickly known, and attested by unexceptionable witnesses, many of whom have, and many more are ready to seal their testimony with their blood.

3. Turning then from Festus to Agrippa, in the most afflicting and pathetic manner he applied himself to the conscience of his royal audition. King Agrippa, believeth thou the prophets? I know that thou believeth. He cannot entertain a suspicion to the contrary; and with confidence expresses his assurance of his faith in the inspired writings: paying him the greatest compliment, whilst he professes on him the most important truths.

4. Agrippa is nearly staggered with this close application; and, struck with the polite yet serious address of the apostle, replies, Almost thou persuadeth me to be a Christian: so much reason and evidence appeared in Paul’s discourse, that, were it not for a regard to his dignity and temporal interests, he could become a convert to Christianity. Note, Many, unable to stand before the evidence of truth, are almost persuaded; but the world holds them in fetters, and they dare not pursue their own convictions.

5. With inimitable address, where the piety of the Christian was blended with the patience of the Roman, Paul replied, I would to God that not only thou, but also all that bear me this day, were both almost and altogether such as I am, except these bonds. He wished him and them all the happiness which himself enjoyed in Christ, and exemption from all the ignominy and sufferings to which for the sake of Jesus he was exposed.

6. The king hereupon arose, unable perhaps any longer to stand against the powerful evidence of truth, and afraid of some more moving strokes on his conscience: the governor and Bernice followed him, with the rest of the principal persons. And as they retired together, and talked of Paul’s case and his defence, they perfectly agreed that this man, however great the clamour was against him, had done nothing worthy of death or of bonds; so clear was the innocence of the apostle. Then said Agrippa unto Festus, This man might have been set at liberty, if he had not appealed unto Cefar.