Acts 26

1. Agrippa. Presiding on this occasion, Festus, his host, courteously giving way to him, on account of his kingly rank.

answered for himself. Better, “made his defence” (R.V.). Cp. his address in ch. xxii.

2. I think myself happy, etc. I am glad now to plead before one who, being himself a Jew, knows these things so well. Rabbinical writers say that Agrippa had great knowledge of the law. The order in the original is very effective: “Touching all things whereof I am accused by Jews, O King Agrippa, I count myself happy that before thee I am this day to make my defence, because thou art especially expert,” etc. (see R.V. marg.).

6 the promise. The promise of the Messiah, which still binds together our scattered tribes, and sustains us in “assiduously” attending upon our national rites (7). I am accused because I believe that this hope is fulfilled in Jesus, as demonstrated by His resurrection; which you surely do not think impossible, and which I can prove to be a fact: cp. xiii. 32, 33.

8 that God should raise. Rather, “if God raises.” Paul speaks of it as a constant occurrence.

10 the saints. Or, “holy ones.”

they were put to death. It appears, then, that Stephen was not the only martyr in the first persecution.

gave my voice. Lit., “a vote against them” (see viii. 1; xxii. 20). This does not prove that Paul was a member of the Sanhedrin; for the words may mean no more than hearty concurrence.

11 in every synagogue. Or, “throughout all synagogues”; i.e., all that he could reach. The “punishing” was by scourging: see Matt. x. 17.

compelled. Rather, “was compelling,” by all this violence. “I strove to make them blaspheme,” R.V. His success, however, was probably not greater than that of Pliny, who, writing to the Emperor Trajan, says that no real Christians could be forced to blaspheme.

12-18. See notes on ix. 3-6. Our Lord’s words to Saul are here more fully recorded.

14 in the Hebrew tongue. It was needless to mention this fact in Paul’s Hebrew, or Aramaic address to the people (xxii. 7). He is now speaking in Greek.

to kick against the pricks (“goads”). The opposition injures only thyself. The metaphor is taken from animals who kick when goaded.

16. I have appeared unto thee for this purpose. Paul combines the message sent him through Ananias with the words addressed to himself personally on the way to Damascus.

17 whom. Both “the people” (the Jews) and the Gentiles.

18 to turn [them]. Rather, “that they may turn” (R.V.). We have here a clear statement of God’s great object in establishing the gospel ministry, and of the way in which He accomplishes it. The mind is enlightened, so that the soul turns to God, and thus obtains, by faith in Christ, pardon, and a standing among the sanctified.

21. For these causes. For executing this Divine commission; not for any violation of the law.

22. I continue. “I have stood.”

23 that Christ should suffer, etc. Lit., “since the Christ is a suffering Christ” (ep. Isa. liii.). This was and is the great stumbling-block to the Jews. The points are, a suffering Messiah, His resurrection, and a Gospel for all mankind.

24 thou art beside thyself. Rather, “Thou art mad” (R.V.) (25). The defence being addressed to Agrippa as a Jew, the strangeness of its topics, and the warmth of the speaker, might easily make Festus think him insane; and his appeals to the ancient Scriptures suggested a cause for his insanity. “Thy much learning” is literally in original, “the many writings.”

25 most noble. An official appellation: see xxiv. 3.

26. For the king knoweth, etc. With great tact and courtesy, Paul reminds Festus that what he thought irrational was firmly believed by his royal guest, who was also cognisant of the facts alleged.

In a corner. These events occurred not in some obscure place, but in the metropolis of Judæa, and during a great public festival. This is one of the great historical evidences of the Crucifixion and Resurrection of our Lord.

28. Almost. Tyndale and Cranmer render the phrase, “somewhat.” Your appeals have some force, but not enough to induce a Jewish prince to become a Christian, a disciple of the Nazarene. The R.V. gives a different turn to Agrippa’s words: “With but little persuasion thou wouldest fain make me a Christian.”

29 altogether. Lit., “both in little and in much”; that is, both in a small and large degree.

these bonds. The chains or fetters by which he was bound.

32 if he had not appealed unto Cæsar. “The procurator had now lost the control of the case; and had no more power to acquit the prisoner than to condemn him” (Hackett).

into the quicksands. Rather, “upon the Syrtis” (R.V.). A violent north-easter would drive them straight into the Syrtis Major, a large sandy gulf, greatly dreaded by seamen, on the north coast of Africa, near Cyrene.

strake sail. Rather, “lowered the gear” (R.V.), probably the heavy tackle and main-yard on the mast. To enable them to escape the Syrtis, they must have carried some sail. It is supposed that they brought the vessel to, with the right side to the wind; and that thus, with the boat secured, the ship undergirded, and the stormsails set to keep the vessel steady, they let her drift, at the rate of about a mile and a half an hour, in a leeward direction, making her course west by north.