I both shut up many ( pollous te katekleisa ).

Effective aorist active of katakleiō , old word to shut down like a trap door, in N.T. only here and Luk 3:20. Double use of te (both--and).

Having received authority from the chief priests ( tēn para tōn archiereōn exousian labōn ).

"The authority,"he says. Paul was the official persecutor of the saints under the direction of the Sanhedrin. He mentions "chief priests"(Sadducees), though a Pharisee himself. Both parties were co-operating against the saints.

And when they were put to death ( anairoumenōn te autōn ).

Genitive absolute with present passive participle of anaireō .

I gave my vote against them ( katēnegka psēphon ).

"I cast down my pebble"(a black one). The ancient Greeks used white pebbles for acquittal (Rev 2:17), black ones for condemnation as here (the only two uses of the word in the N.T.). Paul’ s phrase (not found elsewhere) is more vivid than the usual katapsēphizō for voting. They literally cast the pebbles into the urn. Cf. sumpsēphizō in Act 19:19, sugkatapsephizo in Act 1:26. If Paul’ s language is taken literally here, he was a member of the Sanhedrin and so married when he led the persecution. That is quite possible, though he was not married when he wrote 1Co 7:7., but a widower. It is possible to take the language figuratively for approval, but not so natural.

Punishing ( timōrōn ).

Old word timōreō originally to render help, to succor (timōros , from timē and ouros ), then to avenge (for honour). In N.T. only here and Act 22:5.

I strove to make them blaspheme ( ēnagkazon blasphēmein ).

Conative imperfect active of anagkazō , old verb from anagkē (necessity, compulsion). The tense, like the imperfect in Mat 3:14; Luk 1:59, leaves room to hope that Paul was not successful in this effort, for he had already said that he brought many "unto death"(Act 22:4).

I persecuted ( ediōkon ).

Imperfect active again, repeated attempts. The old verb diōkō was used to run after or chase game and then to chase enemies. The word "persecute"is the Latin persequor , to follow through or after. It is a vivid picture that Paul here paints of his success in hunting big game, a grand heresy hunt.

Even unto foreign cities ( kai eis exō poleis ).

We know of Damascus, and Paul evidently planned to go to other cities outside of Palestine and may even have done so before the fateful journey to Damascus.

Whereupon ( en hois ).

"In which things"(affairs of persecution), "on which errand."Cf. Act 24:18. Paul made them leave Palestine (Act 11:19) and followed them beyond it (Act 9:2).

With the authority and commission ( met' exousias kai epitropēs ).

Not merely "authority"(exousia ), but express appointment (epitropē , old word, but here only in N.T., derived from epitropos , steward, and that from epitrepō , to turn over to, to commit).

At midday ( hēmeras mesēs ).

Genitive of time and idiomatic use of mesos , in the middle of the day, more vivid than mesēmbrian (Act 22:6).

Above the brightness of the sun ( huper tēn lamprotēta tou hēliou ).

Here alone not in Acts 9; 22, though implied in Act 9:3; Act 22:6, "indicating the supernatural character of the light"(Knowling). Luke makes no effort to harmonize the exact phrases here with those in the other accounts and Paul here (Act 26:16) blends together what Jesus said to him directly and the message of Jesus through Ananias (Act 9:15). The word lamprotēs , old word, is here alone in the N.T.

Shining round about me ( perilampsan me ).

First aorist active participle of perilampō , common Koiné[28928]š verb, in N.T. only here and Luk 2:9.

When we were all fallen ( pantōn katapesontōn hēmōn ).

Genitive absolute with second aorist active participle of katapiptō . In the Hebrew language (tēi Ebraidi dialektōi ). Natural addition here, for Paul is speaking in Greek, not Aramaic as in Act 22:2.

It is hard for thee to kick against the goad ( sklēron soi pros kentra laktizein ).

Genuine here, but not in chapters 9, 22. A common proverb as Aeschylus Ag. 1624: Pros kentra mē laktize . "It is taken from an ox that being pricked with a goad kicks and receives a severer wound"(Page). Cf. the parables of Jesus (Mat 13:35). Blass observes that Paul’ s mention of this Greek and Latin proverb is an indication of his culture. Besides he mentions (not invents) it here rather than in chapter 22 because of the culture of this audience. Kentron means either sting as of bees (II Macc. Act 14:19) and so of death (1Co 15:55) or an iron goad in the ploughman’ s hand as here (the only two N.T. examples). Note plural here (goads) and laktizein is present active infinitive so that the idea is "to keep on kicking against goads."This old verb means to kick with the heel (adverb lax , with the heel), but only here in the N.T. There is a papyrus example of kicking (laktizō ) with the feet against the door.

Arise and stand ( anastēthi kai stēthi ).

"Emphatic assonance"(Page). Second aorist active imperative of compound verb (anistēmi ) and simplex (histēmi ). "Stand up and take a stand."

Have I appeared unto thee ( ōphthēn soi ).

First aorist passive indicative of horaō . See Luk 22:43.

To appoint thee ( procheirisasthai se ).

See note on Act 22:14 for this verb.

Both of the things wherein thou hast seen me ( hōn te eides me ).

The reading me (not in all MSS.) makes it the object of eides (didst see) and hōn is genitive of ha (accusative of general reference) attracted to the case of the unexpressed antecedent toutōn . Paul is thus a personal eyewitness of the Risen Christ (Luk 1:1; 1Co 4:1; 1Co 9:1).

And of the things wherein I will appear unto thee ( hōn te ophthēsomai soi ).

Here again hōn is genitive of the accusative (general reference) relative ha attracted to the case of the antecedent toutōn or ekeinōn as before. But ophthēsomai is first future passive of horaō and cannot be treated as active or middle. Page takes it to mean "the visions in which I shall be seen by you,"the passive form bringing out the agency of God. See those in Act 18:9; Act 23:11; 2Co 12:2. The passive voice, however, like apekrithēn and ephobēthēn , did become sometimes transitive in the Koiné[28928]š (Robertson, Grammar , p. 819).

Delivering thee ( exairoumenos se ).

Present middle participle of exaireō , old verb and usually so rendered, but the old Greek also uses it for "choose"as also in lxx (Isaiah 48:10). The papyri give examples of both meanings and either makes good sense here. God was continually rescuing Paul "out of the hands of Jews and Gentiles and Paul was a chosen vessel"(Act 9:15). Modern scholars are also divided.

To open ( anoixai ).

First aorist active infinitive of purpose.

That they may turn ( tou epistrepsai ).

Another infinitive of purpose first aorist active (genitive case and articular), epexegetic to anoixai .

That they may receive ( tou labein ).

Another genitive articular infinitive of purpose subordinate (epexegetic) to tou epistrepsai .

Sanctified by faith in me ( hēgiasōmenois pistei tēi eis eme ).

Perfect passive participle of hagiazō , instrumental case of pistei , article before eis eme ("by faith, that in me"). These important words of Jesus to Paul give his justification to this cultured audience for his response to the command of Jesus. This was the turning point in Paul’ s career and it was a step forward and upward.

Wherefore ( hothen ).

This relatival adverb (cf. Act 14:26; Act 28:13) gathers up all that Paul has said.

I was not disobedient ( ouk egenomēn apeithēs ).

Litotes again, "I did not become (second aorist middle indicative of ginomai ) disobedient"(apeithēs , old word already in Luk 1:17).

Unto the heavenly vision ( tēi ouraniōi optasiāi ).

A later form of opsis , from optazō , in lxx, and in N.T. (Luk 1:22; Luk 24:23; Act 26:19; 2Co 12:1). Only time that Paul uses it about seeing Christ on the Damascus road, but no reflection on the reality of the event.

But declared ( alla apēggellon ).

Imperfect active of apaggellō , repeatedly.

Throughout all the country of Judea ( pāsan te tēn chōran tēs Ioudaias ).

The accusative here in the midst of the datives (tois en Damaskōi , Ierosolumois , tois ethnesin ) seems strange and Page feels certain that eis should be here even though absent in Aleph A B. But the accusative of extent of space will explain it (Robertson, Grammar , p. 469).

Doing works worthy of repentance ( axia tēs metanoias erga prassontas ).

Accusative case of present active participle prassontas because of the implied autous with the present infinitive metanoein (repent) and epistrephein (turn), though the dative prassousin could have been used to agree with ethnesin (Gentiles). Cf. Mat 3:8 for similar language used of the Baptist. Paul, the greatest of theologians, was an interesting practical preacher.

Assayed to kill me ( epeirōnto diacheirisasthai ).

Conative imperfect middle of peiraō , the old form of the later Koiné[28928]š peirazō so common in the Koiné , but in N.T. here only. Some MSS. have it in Act 9:26; Heb 4:15. The old verb diacheirizō , to take in hand, middle to lay hands on, to slay, occurs in N.T. only here and Act 5:30 which see.

Having therefore obtained ( oun tuchōn ).

Second aorist active participle of old verb tugchanō .

The help that is from God ( epikourias tēs apo tou theou ).

Old word from epikoureō , to aid, and that from epikouros , ally, assister. Only here in N.T. God is Paul’ s ally. All of the plots of the Jews against Paul had failed so far.

I stand ( hestēka ).

Second perfect of histēmi , to place, intransitive to stand. Picturesque word (Page) of Paul’ s stability and fidelity (cf. Phi 4:1; Eph 6:13).

Both to small and great ( mikrōi te kai megalōi ).

Dative singular (rather than instrumental, taking marturoumenos middle, not passive) and use of te kai links the two adjectives together in an inclusive way. These two adjectives in the singular (representative singular rather than plural) can apply to age (young and old) or to rank (Rev 11:18) as is specially suitable here with Festus and Agrippa present. In Act 8:10 (Heb 8:11) the phrase explains pantes (all).

Saying nothing but what ( ouden ektos legōn hōn ).

"Saying nothing outside of those things which."The ablative relative hōn is attracted into the case of the unexpressed antecedent toutōn and so ablative after ektos (adverbial preposition common in lxx, the papyri. In N.T. here and 1Co 6:18; 1Co 15:27; 2Co 12:2.). Cf. Luk 16:29 about Moses and the prophets.

How that the Christ must suffer ( ei pathētos ho Christos ).

Literally, "if the Messiah is subject to suffering."Ei can here mean "whether"as in Heb 7:15. This use of a verbal in ̇tos for capability or possibility occurs in the N.T. alone in pathētos (Robertson, Grammar , p. 157). This word occurs in Plutarch in this sense. It is like the Latin patibilis and is from paschō . Here alone in N.T. Paul is speaking from the Jewish point of view. Most rabbis had not rightly understood Isa 53:1-12. When the Baptist called Jesus "the Lamb of God"(Joh 1:29) it was a startling idea. It is not then "must suffer"here, but "can suffer."The Cross of Christ was a stumbling-block to the rabbis.

How that he first by the resurrection of the dead ( ei prōtos exō anastaseōs nekrōn ).

Same construction with ei (whether). This point Paul had often discussed with the Jews: "whether he (the Messiah) by a resurrection of dead people."Others had been raised from the dead, but Christ is the first (prōtos ) who arose from the dead and no longer dies (Rom 6:19) and proclaims light (phōs mellei kataggellein ). Paul is still speaking from the Jewish standpoint: "is about to (going to) proclaim light."See Act 26:18for "light"and Luk 2:32.

Both to the people and to the Gentiles ( tōi te laōi kai tois ethnesin ).

See Act 26:17. It was at the word Gentiles (ethnē ) that the mob lost control of themselves in the speech from the stairs (Act 22:21.). So it is here, only not because of that word, but because of the word "resurrection"(anastasis ).

As he thus made his defence ( tauta autou apologoumenou ).

Genitive absolute again with present middle participle. Paul was still speaking when Festus interrupted him in great excitement.

With a loud voice ( megalēi tēi phōnēi ).

Associative instrumental case showing manner (Robertson, Grammar , p. 530) and the predicate use of the adjective, "with the voice loud"(elevated).

Thou art mad ( mainēi ).

Old verb for raving. See also Joh 10:20; Act 12:15; 1Co 14:23. The enthusiasm of Paul was too much for Festus and then he had spoken of visions and resurrection from the dead (Act 26:8). "Thou art going mad"(linear present), Festus means.

Thy much learning doth turn thee to madness ( ta polla se grammata eis manian peritrepei ).

"Is turning thee round."Old verb peritrepō , but only here in N.T. Festus thought that Paul’ s "much learning"(="many letters,"cf. Joh 7:15 of Jesus) of the Hebrew Scriptures to which he had referred was turning his head to madness (wheels in his head) and he was going mad right before them all. The old word mania (our mania, frenzy, cf. maniac) occurs here only in N.T. Note unusual position of se between polla and grammata (Robertson, Grammar , pp. 418, 420)

But speak forth ( alla apophtheggomai ).

Verb for dignified and elevated discourse, a word from the literary Koiné , not the vernacular. In N.T. only here and Act 2:4, Act 2:14 which see. It occurs three times in Vettius Valens in a "mantic"sense. Paul was not ruffled by the rude and excited interruption of Festus, but speaks with perfect courtesy in his reply "words of truth and soberness."The old word sōphrosunē (soundness of mind) from sōphrōn (and that from sōs and phrēn ) is directly opposed to "madness"(mania ) and in N.T. occurs only here and 1Ti 2:15.

For the king knoweth of these things ( epistatai gar peri toutōn ho basileus ).

Epistatai (present middle probably Ionic form of ephistēmi ) is a literary word and suits well here (cf. Act 24:10).

Freely ( parrēsiazomenos ).

Present middle participle, speaking fully, making a clean breast of it. From parrēsia (pan , rhēsis ) (cf. Act 13:46).

Is hidden from him ( lanthanein auton ).

Escapes his notice. Infinitive in indirect discourse after peithomai (I am persuaded).

I know that thou believest ( oida hoti pisteueis ).

Paul had "cornered"Agrippa by this direct challenge. As the Jew in charge of the temple he was bound to confess his faith in the prophets. But Paul had interpreted the prophets about the Messiah in a way that fell in with his claim that Jesus was the Messiah risen from the dead. To say, "Yes"would place himself in Paul’ s hands. To say "No"would mean that he did not believe the prophets. Agrippa had listened with the keenest interest, but he slipped out of the coils with adroitness and a touch of humour.

With but little persuasion thou wouldest fain make me a Christian ( en oligōi me peitheis Christianon poiēsai ).

The Authorized rendering is impossible: "Almost thou persuadest me to be a Christian."En oligōi does not mean "almost."That would require oligou , par' oligon , or dei oligou . It is not clear, however, precisely what en oligoi does mean. It may refer to time (in little time) or a short cut, but that does not suit well en megalōi in Act 26:29. Tyndale and Crammer rendered it "somewhat"(in small measure or degree). There are, alas, many "somewhat"Christians. Most likely the idea is "in (or with) small effort you are trying to persuade (peitheis , conative present active indicative) me in order to make me a Christian."This takes the infinitive poiēsai to be purpose (Page renders it by "so as") and thus avoids trying to make poiēsai like genesthai (become). The aorist is punctiliar action for single act, not "perfect."The tone of Agrippa is ironical, but not unpleasant. He pushes it aside with a shrug of the shoulders. The use of "Christian"is natural here as in the other two instances (Act 11:26; 1Pe 4:16).

I would to God ( euxaimēn an tōi theōi ).

Conclusion of fourth-class condition (optative with an ), undetermined with less likelihood, the so-called potential optative (Robertson, Grammar , p. 1021). Polite and courteous wish (first aorist middle optative of euchomai ).

Whether with little or with much ( kai en mikrōi kai en megalōi ).

Literally, "both in little and in great,"or "both with little and with great pains"or "both in some measure and in great measure."Paul takes kindly the sarcasm of Agrippa.

Such as I am ( toioutous hopoios kai egō eimi ).

Accusative toioutous with the infinitive genesthai . Paul uses these two qualitative pronouns instead of repeating the word "Christian."

Except these bonds ( parektos tōn desmōn toutōn ).

Ablative case with parektos (late preposition for the old parek ). Paul lifts his right manacled hand with exquisite grace and good feeling.

Rose up ( anestē ).

Second aorist active of anistēmi (intransitive), agreeing only with "the king"(ho basileus ). The entertainment was over.

They spake one to another ( elaloun pros allēlous ).

Imperfect active, describing the eager conversation of the dignitaries about Paul’ s wonderful speech.

Nothing worthy of death or bonds ( ouden thanatou ē desmōn axion ).

This is the unanimous conclusion of all these dignitaries (Romans, Jews, Greeks) as it was of Festus before (Act 25:25). But Paul had not won any of them to Christ. The conclusion leaves Festus in a predicament. Why had he not set Paul free before this?

This man might have been set at liberty ( Apolelusthai edunato ho anthrōpos houtos ).

Conclusion of the second class condition (determined as unfulfilled) without an as in Act 24:19 because of edunato (verb of possibility, Robertson, Grammar , p. 1014). Note perfect passive infinitive apolelusthai from apoluō . He certainly "could have been set free."Why was it not done?

If he had not appealed unto Caesar ( ei mē epekeklēto Kaisara ).

Condition of the second class with the past perfect middle indicative ( op. cit. , p. 1015) of epikaleō (cf. Act 25:11.). But Paul only appealed to Caesar after Festus had tried to shift him back to Jerusalem and had refused to set him free in Caesarea. Festus comes out with no honour in the case. Since Agrippa was a favourite at court perhaps Festus would be willing to write favourably to Caesar.

Saints ( τῶν ἁγίων )

Lit., the holy ones. Paul did not call the Christians by this name when addressing the Jews, for this would have enraged them; but before Agrippa he uses the word without fear of giving offence. On this word ἅγιος , holy, which occurs over two hundred times in the New Testament, it is to be noted how the writers of the Greek scriptures, both in the New Testament and, what is more remarkable, in the Septuagint, bring it out from the background in which it was left by classical writers, and give preference to it over words which, in pagan usage, represented conceptions of mere externality in religion. Even in the Old Testament, where externality is emphasized, ἅγιος is the standard word for holy.

Gave my voice ( κατήνεγκα ψῆφον )

Lit., laid down my vote. See on counteth, Luk 14:28. Some suppose that Paul here refers to casting his vote as a member of the Sanhedrim; in which case he must have been married and the father of a family. But this there is no reason for believing (compare 1Co 7:7, 1Co 7:8); and the phrase may be taken as expressing merely moral assent and approval.

Whereupon ( ἐν οἶς )

See on Act 24:18. Better, on which errand; in which affairs of persecution.

Above the brightness of the sun

Peculiar to this third account of Paul's conversion. The other peculiarities are: the falling of his companions to the ground along with himself; the voice addressing him in Hebrew; and the words, " It is hard for thee to kick against the pricks."

It is hard for thee to kick against the pricks

Or, goads . The sharp goad carried in the ploughman's hand, against which the oxen kick on being pricked. The metaphor, though not found in Jewish writings, was common in Greek and Roman writings. Thus, Euripides (" Bacchae," 791): " Being enraged, I would kick against the goads, a mortal against a god." Plautus (" Truculentus, 4, 2, 55): " If you strike the goads with your fists, you hurt your hands more than the goads." " Who knows whether at that moment the operation of ploughing might not be going on within sight of the road along which the persecutor was travelling? (Howson, " Metaphors of St. Paul" ).

Have I appeared ( ὤφθην )

See on Luk 22:43.

To make ( προχειρίσασθαι )

Better, as Rev., appoint. See on Act 3:20.

A minister and a witness

See on Mat 5:25; and Act 1:22.

The people

The Jews.

Help of God ( ἐπικουρίας τῆς παρὰ τοῦ Θεοῦ )

Lit., " help that is from God." The article defines the nature of the help more sharply than A. V. The word for help originally meant alliance.

That Christ should suffer ( εἰ παθητὸς ὁ Χριστὸς )

Rather, if or whether the Messiah is liable to suffering. He expresses himself in a problematic form, because it was the point of debate among the Jews whether a suffering Messiah was to be believed in. They believed in a triumphant Messiah, and the doctrine of his sufferings was an obstacle to their receiving him as Messiah. Note the article, " the Christ," and see on Mat 1:1.

Much learning doth make thee mad ( τὰ πολλά σε γράμματα εἰς μανίαν περιτρέπει )

The A. V. omits the article with much learning: " the much knowledge" with which thou art busied. Rev., " thy much learning." Doth make thee mad: literally, is turning thee to madness.

Speak forth ( ἀποφθέγγομαι )

See on Act 2:4.

Almost thou persuadest ( ἐν ὀλίγῳ με πείθεις )

Lit., in a little thou persuadest. The rendering almost must be rejected, being without sufficient authority. The phrase, in a little, is adverbial, and means in brief; summarily. We may supply pains or talk. " With little pains, or with a few words." The words are ironical, and the sense is, " You are trying to persuade me off-hand to be a Christian. " Thou persuadest (πείθεις ) is, rather, thou art for persuading; thou attemptest to persuade; a force which both the present and the imperfect sometimes have.

Almost and altogether ( ἐν ολίγῳ καὶ ἐν μεγάλῳ ).

Lit., in little and in great; i.e., with little or with great pains.

Were ( γενέσθαι )

Better, as Rev., might become. Agrippa's word, " to become a Christian," is repeated.

Except these bonds

An exquisite touch of Christian courtesy.

The king, the governor, Bernice

Mentioned in the order of their rank.

Doeth

Referring, not to Paul's past conduct, but to the general character of his life.

Men not only innocent, but good, just, holy.

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

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.

Act 9:2.

Most seasonably, in the height of the narration, does he thus fix the king's attention.

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

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

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.

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.

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

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.

The apostle now applies all that he had said.

When all other help failed, God sent the Romans from the castle, and so fulfilled the promise he had made, Act 26:17.

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.

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.

The very reverse of madness. And both these remain, even when the men of God act with the utmost vehemence.

St. Paul having refuted Festus, pursues his purpose, returning naturally, and as it were, step by step, from Festus to Agrippa.

This freedom was probably one circumstance which Festus accounted madness.

He that believes these, believes Paul, yea, and Christ. The apostle now comes close to his heart.

Here Paul lays so fast hold on the king that he can scarce make any resistance.

See here, Festus altogether a heathen, Paul alogether 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.

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.

An unspeakably precious moment to Agrippa. Whether he duly improved it or no, we shall see in that day.

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.

(See on Act 9:1, &c.; and compare Act 22:4, &c.)

Here the apostle appears to condense into one statement various sayings of his Lord to him in visions at different times, in order to present at one view the grandeur of the commission with which his Master had clothed him [ALFORD].

Putting him on a footing with those "eye-witnesses and ministers of the word" mentioned in Luk 1:2.

Referring to visions he was thereafter to be favored with; such as Act 18:9-10; Act 22:17-21; Act 23:11; 2Co 12:1-10, &c. (Gal 1:12).

The Jews.

He was all along the object of Jewish malignity, and was at that moment in the hands of the Gentiles; yet he calmly reposes on his Master's assurances of deliverance from both, at the same time taking all precautions for safety and vindicating all his legal rights.

The emphatic "I" here denotes the authority of the Sender [BENGEL].

Rather, "that they may turn" (as in Act 26:20), that is, as the effect of their eyes being opened. The whole passage leans upon Isa 61:1 (Luk 4:18).

Note the connection here between being "turned from darkness" and "from the power of Satan," whose whole power over men lies in keeping them in the dark: hence he is called "the ruler of the darkness of this world." See on 2Co 4:4.

Note: Faith is here made the instrument of salvation at once in its first stage, forgiveness, and its last, admission to the home of the sanctified; and the faith which introduces the soul to all this is emphatically declared by the glorified Redeemer to rest upon Himself--"FAITH, even THAT WHICH IS IN ME." And who that believes this can refrain from casting his crown before Him or resist offering Him supreme worship?

This musical and elevated strain, which carries the reader along with it, and doubtless did the hearers, bespeaks the lofty region of thought and feeling to which the apostle had risen while rehearsing his Master's communications to him from heaven.

Omitting Arabia; because, beginning with the Jews, his object was to mention first the places where his former hatred of the name of Christ was best known: the mention of the Gentiles, so unpalatable to his audience, is reserved to the last.

A brief description of conversion and its proper fruits, suggested, probably, by the Baptist's teaching (Luk 3:7-8).

"succor."

"that [which cometh] from God."

"stand," "hold my ground."

That is, This life of mine, so marvellously preserved, in spite of all the plots against it, is upheld for the Gospel's sake; therefore I "witnessed," &c.

The construction of this sentence implies that in regard to the question "whether the Messiah is a suffering one, and whether, rising first from the dead, he should show light to the (Jewish) people and to the Gentiles," he had only said what the prophets and Moses said should come.

Surprised and bewildered.

"is turning thy head." The union of flowing Greek, deep acquaintance with the sacred writings of his nation, reference to a resurrection and other doctrines to a Roman utterly unintelligible, and, above all, lofty religious earnestness, so strange to the cultivated, cold-hearted skeptics of that day--may account for this sudden exclamation.

Can anything surpass this reply, for readiness, self-possession, calm dignity? Every word of it refuted the rude charge, though Festus, probably, did not intend to hurt the prisoner's feelings.

(See on Act 26:1-3).

The courage and confidence here shown proceeded from a vivid persuasion of Agrippa's knowledge of the facts and faith in the predictions which they verified; and the king's reply is the highest testimony to the correctness of these presumptions and the immense power of such bold yet courteous appeals to conscience.

Or, "in a little time."

Most modern interpreters think the ordinary translation inadmissible, and take the meaning to be, "Thou thinkest to make me with little persuasion (or small trouble) a Christian"--but I am not to be so easily turned. But the apostle's reply can scarcely suit any but the sense given in our authorized version, which is that adopted by CHRYSOSTOM and some of the best scholars since. The objection on which so much stress is laid, that the word "Christian" was at that time only a term of contempt, has no force except on the other side; for taking it in that view, the sense is, "Thou wilt soon have me one of that despised sect."

What unequalled magnanimity does this speech breathe! Only his Master ever towered above this.

Or, "whether soon or late," or "with little or much difficulty."

Doubtless holding up his two chained hands (see on Act 12:6): which in closing such a noble utterance must have had an electrical effect.

Not over-easy, we may be sure.

It would seem from this that such appeals, once made, behooved to be carried out.

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.

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.

Whereupon as I went to Damascus - See the whole account of the conversion of Saul of Tarsus explained at large, in the notes on Act 9:2 (note), etc.

But rise, etc. - The particulars mentioned here, and in the two following verses, are not given in Act 9:1-9, nor in Act 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 - Ὑπηρετην, 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 (note)

And a witness - Μαρτυρα, 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, etc., 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.

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.

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 - Της εξουσιας του Σατανα, 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, αφεσις ἁμαρτιων, 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 αφεσις ἁμαρτιων 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.

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.

But showed first unto them of Damascus - He appears to have preached at Damascus, and in the neighboring parts of Arabia Deserta, for about three years; and afterwards he went up to Jerusalem. See Gal 1:17, Gal 1:18; and see the note on Act 9:23

That they should repent - Be deeply humbled for their past iniquities, and turn to God as their Judge and Savior, 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 the note on Mat 3:2.

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 Act 25:8; and see Calmet.

Having - obtained help of God - According to the gracious promise made to him: see Act 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.

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 Act 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 Isa 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, Isa 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.

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 τα πολλα γραμματα 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 Act 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, etc., etc., 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!

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, ΚρατιϚε, 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. ΚρατιϚος, 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 - Αληθειας και σωφροσυνης, Words of truth and of mental soundness. The very terms used by the apostle would at once convince Festus that he was mistaken. The σωφροσυνη of the apostle was elegantly opposed to the μανια 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.

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.

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."

Almost thou persuadest me to be a Christian - Εν ολιγῳ με πειθεις ΧριϚιανον γενεσθαι . This declaration was almost the necessary consequence of the apostle’ s reasoning, and Agrippa’ s faith. If he believed the prophets, see Act 26:22, Act 26:23, 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.

I would to God, etc. - Ευξαιμην αν τῳ Θεῳ, και εν ολιγῳ και εν πολλῳ - 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, των δεσμων, 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 δεσμων . Would to God, says the apostle, that all who hear me this day were altogether such as I am, except these Bonds! The whole council say - This man hath done nothing worthy of death nor of Bonds! Δεσμων, 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!

Then said Agrippa, etc. - 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 Caesar; 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 Act 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 Act 27:3, Act 27:43. And the same may be gathered from Act 28:14, Act 28:16. So that this defense of the apostle before Agrippa, Bernice, Festus, etc., 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.

10.Which thing I did He proveth by his very facts with what force of zeal he was carried away to strive against Christ, until greater force did pull him back, and made him go the quite contrary way. Furthermore, his adversaries were witnesses of this his vehemency, so that it was most certain that he was suddenly changed; and undoubtedly the priests would never have put him in any such office, unless he had behaved himself courageously in exercising cruelty; and it was meet that he should be very courageous who should satisfy their fury. This is also to be noted, that Paul was not ashamed to confess how sore he had offended against God, so that that might turn to the glory of Christ. It was to him undoubtedly reproachful, to have been carried away with blind zeal, so that he enforced those to blaspheme which did desire to serve God; to have troubled the good and simple diversely; to have given sentence of the shedding of innocent blood; finally, to have lifted up his horns even unto heaven, until he was thrown down. But he doth not spare his own estimation, but doth willingly utter his own shame, that the mercy of God may the more plainly appear thereby. −

Wherefore, there could no sinister suspicion rest in his speech, seeing that (without having any respect of himself) he saith, that he did utterly offend − ⁶¹⁹ in those things whereby he got the praise of all the people. Therefore, he condemneth his very zeal of madness, which others did honor. −

Whereby it appeareth how filthy the ambition of those men is, who are ashamed simply to confess, if they have offended through ignorance or error. For although they do not altogether excuse the same, yet they go about to lessen or paint these things, for which they ought humbly with sorrow and tears to crave pardon. But though Paul might have retained the fame of a courageous man, yet he confesseth he was a madman. For the participle which Luke useth importeth thus much, that he compelled many to blaspheme. By this we know that there was great corruption even in the very first fruits of believers, seeing that having first professed themselves to be disciples of Christ, and being afterwards discouraged with fear or stripes, they did not only deny him, but also spake evil of his blessed name. Though the very denial itself containeth an horrible blasphemy. −

13.At midday, O king The narration tendeth to this end, that king Agrippa may understand that it was no vain visure or ghost, neither was it any such trance as brought him into some madness, so that he was destitute of judgment. − ⁶²⁰ For though he fell to the earth for fear, yet he heareth a plain voice; he asketh who it was that spake; he understandeth the answer which was made, which are signs that he was not beside himself. Hereupon it followeth that he did not rashly change his mind, but did godlily and holily obey the heavenly oracle, lest he should of set purpose proceed to strive against God. −

16.But rise Christ did throw down Paul that he might humble him; now he lifteth him up, and biddeth him be of good courage. And even we are daily thrown down by his voice to this end, that we may be taught to be modest; but look whom he throweth down, he doth raise the same again gently. And this is no small consolation, when Christ saith that he appeared to him not as a revenger to plague him − ⁶²¹ for his madness, for those stripes which he had unjustly and cruelly given, for his bloody sentences, or for that trouble wherewith he had troubled the saints, for his wicked resisting of the gospel, but as a merciful Lord, intending to use his industry, and to call him to an honorable ministry. For he made him a witness of those things which he saw, and which he should afterward see. This vision was worthy to be recorded, by which he learned that Christ reigneth in heaven, that he might no longer proudly contemn him, but acknowledge that he is the Son of God, and the promised Redeemer; he had other revelations afterward, as he saith in the Second Epistle to the Corinthians, and 12th chapter ( 2Co 12:1). −

17.Delivering thee He is armed in this place against all fear, which was prepared for him; and also he is prepared to bear the cross; notwithstanding, seeing he addeth immediately that Paul should come to lighten the blind, to reconcile those to God which were estranged from him, and to restore salvation to those which were lost; it is a marvel why he doth not also promise that they shall on the other side receive him joyfully, who shall by means of him receive such and so great benefits. But the unthankfulness of the world is noted out unto us in this place, because the ministers of eternal salvation are far otherwise rewarded, as frantic men do rail upon their physicians. And Paul is admonished, that whithersoever he shall come, a great part of those to whom he shall study to do good shall hate him, and seek his overthrow. And he saith plainly, that he is appointed to be a witness both to Jews and Gentiles, lest that turn to his reproach, because he made the gospel common to both alike. For the Jews had conceived such deadly hatred against him for this cause, because it grieved them that the Gentiles should be made their fellows. And though they made a show that this did proceed of zeal, because they would not have the covenant which God made with the posterity of Abraham profaned, by being translated unto strangers, yet mere ambition did prick them forward, because they alone would be excellent, all other being underlings. But in the person of one man, all godly teachers are encouraged to do their duty, that they be not hindered or kept back with the malice of men from offering the grace of God unto miserable men, though they be unworthy. −

18.That thou mayest open their eyes Paul, in taking to himself that which is proper to God, doth seem to exalt himself too high. For we know that it is the Holy Ghost alone which doth lighten the eyes. We know that Christ is the only Redeemer which doth deliver us from the tyranny of Satan. We know that it is God alone who, having put away our sins, doth adopt us unto the inheritance of the saints. But this is a common thing, that God doth translate unto his ministers that honor which is due to himself alone, not that he may take any thing from himself, but that he may commend that mighty working of his Spirit which he doth show forth in them. For he doth not send them to work, that they may be dead instruments, or, as it were, stage-players; but that he may work mightily by their hand. But it dependeth upon the secret power of his Spirit that their preaching is effectual, who worketh all things in all men, and which only giveth the increase. −

Therefore, teachers are sent, not to utter their words in vain in the air, or to beat the ears only with a vain sound, but to bring lively light to the blind, to fashion again men’s hearts unto the righteousness of God, and to ratify the grace of salvation which is gotten by the death of Christ. But they do none of all these, save only inasmuch as God worketh by them, that their labor may not be in vain, that all the praise may be his, as the effect cometh from him. −

And, therefore, we must note, that so often as the Scripture doth extol the external ministry so honorably, we must not separate it from the Spirit, which quickeneth the same even as the soul doth the body. For it teacheth in other places how little man’s industry can do of itself. For they must plant and water, but it is God alone which giveth the increase ( 1Co 11:6). But because many are hindered by their own ignorance and malice, that they cannot reap such fruit of the gospel as they ought, we must note this description, which setteth before our eyes briefly and plentifully that incomparable treasure. Therefore, this is the drift of the gospel, that being delivered from blindness of mind, we may be made partakers of the heavenly light; that being delivered from the thraldom of Satan, we may be turned to God; that having free forgiveness of sins, we may be made partakers of the inheritance among the saints. Those which will rightly profit in the gospel must direct all their senses to this end; for what good shall the continual preaching thereof do us, if we know not the true use thereof? Also, the way and means to attain to salvation is described to us, all men boast that they be desirous of salvation, but few consider how God will save them. −

Therefore, this place, wherein the means is prettily comprehended, is, as it were, a key to open the gate of heaven. Furthermore, we must know that all mankind is naturally deprived of those good things which Christ saith we have by believing the gospel; so that it followeth that all are blind, because they be lightened by faith; that all are the bond-slaves of Satan, because they are set free by faith from his tyranny; that all men are the enemies of God, and subject to eternal death, because they receive remission of sins by faith. So that nothing is more miserable than we, if we be without Christ, and without his faith, whereby it appeareth how little, yea, that nothing is left for the free will of men’s merits. As touching every part, this lightening is referred unto the knowledge of God, because all our quickness of sight is mere vanity and thick darkness, until he appear unto us by his truth. That reacheth farther which followeth afterward: To be turned from darkness to light; for that is when we are renewed in the spirit of our mind. −

Therefore, in my judgment, this member, and that which followeth, express both one thing, to be turned from the power of Satan unto God. For that renewing which Paul declareth more largely in the second chapter to the Ephesians, ( Eph 2:10, and Eph 4:23) is expressed in divers forms of speech. Remission of sins followeth next, whereby God doth freely reconcile us to himself, so that we need not doubt but that God will be favorable and merciful to us. At length, the furnishing and filling of all things is put in the last place; to wit, the inheritance of eternal life. Some do read it falsely in one text, among those who are sanctified by faith, because this word is extended unto the whole period. Therefore, the meaning thereof is, that by faith we come unto the possession of all those good things which are offered by the gospel. And faith is properly directed unto Christ because all the parts of our salvation are included in him. Neither doth the gospel command us to seek the same anywhere else save only in him.

19. He declareth now briefly to what end he rehearsed the history of his conversion; to wit, that Agrippa and the rest might understand that he had God for his author of all those things which the Jews condemned of sacrilege and apostacy. He speaketh to Agrippa by name, because he knew that Festus and the Romans knew not what an heavenly vision meant. Now, it appeareth that there is nothing in the very sum of his doctrine which dissenteth from the law and the prophets; whereby the oracle doth win greater credit, whereby Paul was commanded to teach nothing but that which was agreeable to the Scripture. Conversion, or turning unto God, is joined with repentance, not as some peculiar thing, but that we may know what it is to repent. Like as, also, on the contrary, the corruption of men and their frowardness − ⁶²² is nothing else but an estranging from God. And because repentance is an inward thing, and placed in the affection of the heart, Paul requireth, in the second place, such works as may make the same known, according to that exhortation of John the Baptist: “Bring forth fruits meet for repentance,” ( Mat 3:8). Now, forasmuch as the gospel calleth all those which are Christ’s unto repentance, it followeth that all men are naturally corrupt, and that they have need to be changed. In like sort, this place teacheth that these men do unskillfully pervert the gospel which separate the grace of Christ from repentance. −

21.They went about to kill me He complaineth in this place of the iniquity of his adversaries, that it may thereby appear that their cause and conscience were both evil. − ⁶²³ For if Paul had offended they might have gone to law with him; and even there should they have stand [stood] in better state, seeing they did far pass him both in favor and authority. Therefore, their madness doth testify that they are destitute of reason. Whereas Paul saith that he was saved by the help of God, it maketh for the confirmation of his doctrine. For how is it that he reacheth out his hand to help him, save only because he acknowledged his minister, and because he will defend the cause which he alloweth [approveth?]. Moreover, this ought to have encouraged him to go forward so much the more boldly in his office, in that he was thus holpen by God. For it had been a point of an unthankful man to withdraw himself from him which had holpen him. By which example we be taught, that so often as we be delivered from danger, the Lord doth not therefore prolong our days that we may afterward live idly, but that we may do our duty cheerfully, and be ready to die every hour to his glory, who hath reserved us to himself. And yet Paul did not forget how much he was indebted to the chief captain; but in this place he commendeth the help of God, that he may show that it became him to spend all the rest of his course in his service by whom he was delivered, though that came to pass, and were done through the industry and by the hand of man. −

Testifying both to small and great We have said elsewhere that it is more to testify than to teach, as if there were some solemn contestation made between God and men, that the gospel may have his [its] majesty. And he saith that he is a witness both to great and small, that king Agrippa may perceive that this doth appertain even to him; and that when the gospel is offered even to every simple man, that doth no whit hinder but that it may ascend even unto the throne of princes. For Christ doth gather all men into his bosom with one and the same embracing, that those who lay before in the dunghill, and are now extolled unto so great honor, may rejoice in his free goodness; and that those who are placed in high degree of honor may willingly humble themselves, and not grudge to have some of the base and contemptible multitude for their brethren, that they may be made the children of God. So in the first chapter to the Romans, he saith that he is indebted both to the fools and to the wise, lest the Romans should be kept back with the confidence which they might repose in their wisdom from submitting themselves to his doctrine. By this let us learn that it is not in the teacher’s will to make choice of his hearers, and that they do no less injury to God than defraud men of their right, whosoever they be which restrain their labor unto great men, whom God doth join with those which are small. It were too cold to restrain this unto ages. − ⁶²⁴ Wherefore, I do not doubt but that Paul taketh away the exception which used to be between the noble and ignoble, because he was neither afraid of the dignity of the one, neither did he loathe the baseness of the other, but did show himself a faithful teacher to both alike. −

Saying no other thing First, this is worth the noting, that Paul, to the end he may bring in fit and substantial witnesses of his doctrine, doth not take the same from among men, but he citeth Moses and the prophets, to whom the Lord had granted undoubted authority. And surely this is one principle to be observed, when we will teach soundly, to utter nothing but that which did proceed out of the mouth of God. Secondly, this is worth the noting, that these were the principal points of the disputation which Luke doth now touch; that this was the proper office of Christ, by his death to make satisfaction for the sins of the world, by his resurrection to purchase righteousness and life for men; and that the fruit of his death and resurrection is common both to Jews and Gentiles. But forasmuch as there is no manifest and (as they say) literal testimony extant in the law concerning the death and resurrection of Christ, undoubtedly they had some doctrine delivered by hand from the fathers, out of which they did learn to refer all figures unto Christ. And as the prophets, which did prophesy more plainly of Christ, had their doctrine from that fountain, so they made the men of their time believe that they delivered unto them no new thing, or which did dissent from Moses. And now Paul did either not finish his apology, or else he gathered more evident testimonies of all those things wherein he professed Moses and the prophets to be his authors. −

The first of those which There were some other whose resurrection went before Christ’s in time; namely, if we admit that the saints of whom the Evangelists speak ( Mat 27:52) did come out of their graves before Christ, which may likewise be said of the taking up of Enoch and Elias ( Gen 5:24; 2Kg 2:11). But he calleth him in this place the first; as in another place the first fruits of those which rise again ( 1Co 15:23). Therefore, this word doth rather note out the cause than the order of time, because, when Christ did rise again, he became the conqueror of death and Lord of life, that he might reign forever, and make those who are his partakers of [his own] blessed immortality. Under this word light, he comprehendeth whatsoever doth pertain unto perfect felicity, as by darkness is meant death and all manner of misery. And I do not doubt but that Paul alluded unto the sayings of the prophets, −

“The people which walked in darkness saw great light,”
( Isa 9:2).

And again, −

“Behold, darkness shall cover the earth, and a mist the people: but the Lord shall be seen upon thee,” ( Isa 60:2).

Again, −

“Behold, those which are in darkness shall see light,”
( Isa 42:16).

Again, −

“I have made thee a light of the Gentiles,” ( Isa 49:6). −

And it appeareth by many oracles that the light of life should come out of Judea, and should be spread abroad among the Gentiles.

24.Festus said with a loud voice This outcry which Festus doth make doth show how much the truth of God prevaileth with the reprobate; to wit, though it be never so plain and evident, yet is it trodden under foot by their pride. For though those things which Paul had alleged out of the law and prophets had nothing in them which was anything like to madness, but were grounded in good reason, yet he doth attribute the same to madness, not because he seeth any absurdity, but because he refuseth those things which he doth not understand. Nothing was more foolish or more unsavory than the superstitions of the Gentiles, so that their high priests were for good causes ashamed to utter their mysteries, whose folly was more than ridiculous. −

Festus doth grant that there was learning packed − ⁶²⁵ in Paul’s speech; nevertheless, because the gospel is hidden from the unbelievers, whose minds Satan hath blinded, ( 2Co 4:3) he thinketh that he is a brain-sick fellow which handleth matters intricately. So that though he cannot mock and openly contemn him, yet he is so far from being moved or inwardly touched, that he counteth him a man which is frenzy [frenzied] and of mad curiosity. And this is the cause that he cannot away to mark what he saith, lest he make him mad also; as many at this day fly from the word of God, lest they drown themselves in a labyrinth. And they think that we be mad because we move questions concerning hidden matters, and so become troublesome both to ourselves and also to others. Wherefore, being admonished by this example, let us beg of God that he will show us the light of his doctrine, and that he will therewithal give us a taste thereof, lest through obscurity and hardness it become unsavory, and at length proud loathsomeness break out into blasphemy. −

25.I am not mad Paul is not angry, neither doth he sharply reprehend Festus for his blasphemous speech; yea, he speaketh unto him with great submission. − ⁶²⁶ For it was no place for reprehension, and it became him to pardon the ignorance of the man, seeing he did not set himself face to face against God. Also, he had respect unto his person [office]. For though he were unworthy of honor, yet was he in authority. And yet for all that he doth not therefore give place to his blasphemy, but he defendeth the glory of the word of God. Whereby we do also see, that not caring for himself, he did only take thought for his doctrine. For he doth not vaunt of his wit; − ⁶²⁷ he doth not labor in defense of his wisdom; but he is content with this defense alone, that he teacheth nothing but that which is true and sober. −

Furthermore, [the] truth is set against − ⁶²⁸ all manner [of] fallacies and fraud: sobriety against all manner [of] frivolous speculations and thorny subtilties, which are only seeds of contention. Paul doth, indeed, refute Festus’ error; yet we may gather by this, which is the best manner of teaching, to wit, that which is not only clean from all fallacies and deceit, but also doth not make the minds of men drunk with vain questions, and doth not nourish foolish curiosity, nor an intemperate desire to know more than is meet, but is moderate and good for sound edification. −

26.For the king hnoweth of these things He turneth himself unto Agrippa, in whom there was more hope. And, first, he saith that he knew the history of the things; but he calleth him straightway back to the law and the prophets. For it was to small end for him to know the thing which was done, unless he did know that those things which had been spoken before of Christ were fulfilled in the person of Jesus which was crucified. And whereas Paul doth not doubt of Agrippa’s faith, he doth it not so much to praise him, as that he may put the Scripture out of all question, lest he be enforced to stand upon the very principles. Therefore, his meaning is, that the Scripture is of sufficient credit of itself, so that it is not lawful for a man that is a Jew to diminish any jot of the authority thereof. And yet Paul doth not flatter him; for though he did not reverence the Scripture as became a godly man, yet he had this rudiment from his childhood, that he was persuaded that nothing is contained therein besides the oracles of God. As the common sort of men, though they do not greatly care for the word of God, yet they acknowledge and confess generally and confusedly that it is the word of God, so that they are letted with some reverence either to reject or to despise the same. −

28.And Agrippa said unto Paul The apostle prevailed thus far at least, that he wrung out of king Agrippa a confession, though it were not voluntary, as those use to yield who can no longer resist the truth, or, at least, to show some token of assent. Agrippa’s meaning is, that he will not willingly become a Christian; yea, that he will not be one at all; and yet that he is not able to gainsay, but that he is drawn after a sort against his will. Whereby it appeareth how great the pride of man’s nature is until it be brought under to obey by the Spirit of God. −

Interpreters expound this, εν ολιγω diversely. Valla thought that it ought to be translated thus, Thou dost almost make me a Christian. Erasmus doth translate it a little. The old interpreter dealeth more plainly − ⁶²⁹ in a little; because, translating it word for word, he left it to the readers to judge at their pleasure. And surely it may be fitly referred unto the time, as if Agrippa had said, Thou wilt make me a Christian straightway, or in one moment. If any man object that Paul’s answer doth not agree thereto, we may quickly answer; for seeing the speech was doubtful, Paul doth fitly apply that unto the thing which was spoken of the time. Therefore, seeing Agrippa did mean that he was almost made a Christian in a small time, Paul addeth that he doth desire that as well he as his companions might rise from small beginnings, and profit more and more; and yet I do not mislike that that εν ολιγω doth signify as much as almost. This answer doth testify with what zeal, to spread abroad the glory of Christ, this holy man’s breast was inflamed, when as he doth patiently suffer those bonds wherewith the governor had bound him, and doth desire that he might escape the deadly snares of Satan, and to have both him and also his partners to be partakers with him of the same grace, being in the mean season content with his troublesome and reproachful condition. We must note that he doth not wish it simply, but from God, as it is he which draweth us unto his Son; because, unless he teach us inwardly by his Spirit, the outward doctrine shall always wax cold. −

Except these bonds It is certain that Paul’s bonds were not so hard, ne [nor] yet did they cause him such sorrow, wherein he did oftentimes rejoice, and which he doth mention for honor’s sake, as being the badge of his embassage, ( Gal 6:17), but he hath respect to those to whom he wisheth faith without trouble or cross. For those who did not as yet believe in Christ were far from that affection to be ready to strive for the gospel. And surely it behoveth all the godly to have this gentleness and meekness, that they patiently bear their own cross, and that they wish well to others, and study so much as in them lieth to ease them of all trouble, and that they do in no case envy their quietness and mirth. This courtesy − ⁶³⁰ is far contrary to the bitterness of those who take comfort in wishing that other men were in their misery. −

31.They spake together In that Paul is acquitted by the judgment of them all, it turned to the great renown of the gospel. And when Festus agreeth to the rest he condemneth himself, seeing he had brought Paul into such straits through his unjust dealing, by bringing him in danger of his life under color of changing the place. And though it seemeth that the appeal did hinder − ⁶³¹ the holy man, yet because this was the only way to escape death, he is content, and doth not seek to get out of that snare; not only because the matter was not even now safe and sound, − ⁶³² but because he was admonished in the vision that he was also called by God to Rome ( Act 23:11).

This somewhat homely expression refers to a harnessed animal trying to kick away the goads restraining him. Evidently, even as Paul had been furiously persecuting the Christians, he had been increasingly smitten in conscience, especially by the remembrance of the demeanor of Stephen when he died, as well as by the willingness of Christians everywhere to suffer and die for their faith, if need be."

These words of the Creator to Paul prove that the evolutionary pantheism of the Gentiles was not sufficient to bring them salvation. They were, in fact, under "the power of Satan," who had led them into these false religions. The "god of this world hath blinded the minds of them which believe not" (2Co 4:4), and Paul had been sent to "open their eyes" to the truth. They were in "darkness," but Christ died to deliver them "from the power of darkness" (Col 1:13) into "the light of the glorious gospel of Christ" (2Co 4:4)."

Festus evidently became impatient at Paul's lengthy expositions of Scripture in justification of his Christian faith and witness. The summary of Paul's address as given here is evidently only that - a mere summary of all the Biblical evidence cited by Paul 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" Act 26:23). To the Roman Festus, who knew little or nothing of the Jewish Scriptures, and probably cared even less, all of this was incomprehensible, and he expostulated that Paul must have gone mad through so much study about these Jewish fables. But Paul was not speaking to Festus; he was speaking to Agrippa, and he knew Agrippa understood (Act 26:27). Agrippa, no doubt, also could understand why the Jews were so incensed at the thought that Paul was teaching the Gentiles that all their own privileges, as God's chosen people, were now going to the Gentiles, too."

Some expositors, because of certain variations in the Greek text here, regard this as a question, or as a sarcastic remark, as though Paul was presumptuous in trying to persuade in a short time such an important man as King Agrippa to become a Christian. However, the majority text, as well as the context, favors the Authorized Version here. If Paul's exposition could make the Roman governor Felix "tremble" with terror (literal meaning) (Act 24:25), he could certainly bring strong persuasion to Agrippa, a man much better instructed than Felix in the Scriptures. In any case, mental persuasion is not enough. Agrippa, like many others since, put the decision off, no doubt for political and financial reasons."

I also : Act 7:58, Act 8:1, Act 8:3, Act 9:13, Act 9:26, Act 22:4, Act 22:19, Act 22:20; 1Co 15:9; Gal 1:13

the saints : Act 9:32, Act 9:41; Psa 16:3; Rom 15:25, Rom 15:26; Eph 1:1; Rev 17:6

having : Act 9:14, Act 9:21, Act 22:5

I punished : Act 22:19; Mat 10:17; Mar 13:9; Luk 21:12

compelled : Act 13:45, Act 18:6; Mar 3:28; Heb 10:28, Heb 10:29; Jam 2:7

mad : Act 26:24, Act 26:25; Ecc 9:3; Luk 6:11, Luk 15:17; 2Pe 2:16

as : Act 9:1, Act 9:2, Act 22:5

with : Act 26:10; 1Ki 21:8-10; Psa 94:20,Psa 94:21; Isa 10:1; Jer 26:8, Jer 29:26, Jer 29:27; Joh 7:45-48, Joh 11:57

midday : Act 9:3, Act 22:6

above : Isa 24:23, Isa 30:26; Mat 17:2; Rev 1:16, Rev 21:23

in : Act 21:40, Act 22:2

Saul : Act 9:4, Act 9:5, Act 22:7-9

hard : Pro 13:15; Zec 2:8, Zec 12:2; 1Co 10:22

I am : Exo 16:8; Mat 25:40,Mat 25:45; Joh 15:20,Joh 15:21

rise : Act 9:6-9, Act 22:10

to make : Act 9:15, Act 9:16, Act 13:1-4, Act 22:14, Act 22:15

a minister : Act 1:17, Act 1:25, Act 6:4, Act 20:24, Act 21:19; Rom 1:5, Rom 15:16; 2Co 4:1, 2Co 5:18; Eph 3:7, Eph 3:8; Col 1:7, Col 1:23, Col 1:25; 1Th 3:2; 1Ti 1:12, 1Ti 4:6; 2Ti 4:5

in the : Act 18:9, Act 18:10, Act 22:17-21, Act 23:11, Act 27:23, Act 27:24; 2Co 12:1-7; Gal 1:12, Gal 2:2

Delivering : Act 9:23-25, Act 9:29, Act 9:30, Act 13:50, Act 14:5, Act 14:6, Act 14:19, Act 14:20, Act 16:39, Act 17:10,Act 17:14, Act 18:10,Act 18:12-16; Act 19:28-41, Act 21:28-36, Act 22:21, Act 22:22, Act 23:10-24, Act 25:3, Act 25:9-11, Act 27:42-44; Psa 34:19, Psa 37:32, Psa 37:33; 2Co 1:8-10, 2Co 4:8-10, 2Co 11:23-26; 2Ti 3:11, 2Ti 4:16, 2Ti 4:17

the Gentiles : Act 9:15, Act 22:21, Act 28:28; Rom 11:13, Rom 15:16; Gal 2:9; Eph 3:7, Eph 3:8; 1Ti 2:7; 2Ti 1:11, 2Ti 4:17

open : Act 9:17, Act 9:18; Psa 119:18, Psa 146:8; Isa 29:18, Isa 32:3, Isa 35:5, Isa 42:7, Isa 43:8; Luk 4:18; Luk 24:45; Joh 9:39; 2Co 4:4, 2Co 4:6; Eph 1:18

and to : Act 26:23, Act 13:47; Isa 9:2, Isa 49:6, Isa 60:1-3; Mal 4:2; Mat 4:16, Mat 6:22, Mat 6:23; Luk 1:79; Luk 2:32; Joh 1:4-9, Joh 3:19, Joh 8:12, Joh 9:5, Joh 12:35, Joh 12:36; 2Co 4:6, 2Co 6:14; Eph 1:18; Eph 4:18, Eph 5:8, Eph 5:14; 1Th 5:4-8; 1Pe 2:9, 1Pe 2:25; 1Jo 2:8, 1Jo 2:9

and from : Isa 49:24, Isa 49:25, Isa 53:8-12; Luk 11:21, Luk 11:22; Col 1:13; 2Ti 2:26; Heb 2:14, Heb 2:15; 1Jo 3:8, 1Jo 5:19; 1Pe 2:9; Rev 20:2, Rev 20:3

that they : Act 2:38, Act 3:19, Act 5:31, Act 10:43, Act 13:38, Act 13:39; Psa 32:1, Psa 32:2; Luk 1:77, Luk 24:47; Rom 4:6-9; 1Co 6:10,1Co 6:11; Eph 1:7; Col 1:14; 1Jo 1:9, 1Jo 2:12

inheritance : Act 20:32; Rom 8:17; Eph 1:11, Eph 1:14; Col 1:12; Heb 9:15; Jam 2:5; 1Pe 1:4

sanctified : Act 20:32; Joh 17:17; 1Co 1:2, 1Co 1:30, 1Co 6:11; Tit 3:5, Tit 3:6; Heb 10:10,Heb 10:14; Jud 1:1; Rev 21:27

faith : Act 15:9; Joh 4:10,Joh 4:14, Joh 7:38, Joh 7:39; Rom 5:1, Rom 5:2; Gal 2:20, Gal 3:2, Gal 3:14; Eph 2:8; Heb 11:6

O king : Act 26:2, Act 26:26, Act 26:27

I was not : Exo 4:13, Exo 4:14; Isa 50:5; Jer 20:9; Eze 2:7, Eze 2:8, Eze 3:14; Jon 1:3; Gal 1:16

first : Act 9:19-22, Act 11:26-30

and at : Act 9:28, Act 9:29, Act 22:17, Act 22:18

and then : Act 26:17, Act 13:46-48, Act 14:16-21, Act 22:21, Act 22:22; Rom 11:18-20

repent : Act 2:38, Act 3:19, Act 11:18, Act 17:30, Act 20:21; Jer 31:19, Jer 31:20; Eze 18:30-32; Mat 3:2; Mat 4:17, Mat 9:13, Mat 21:30-32; Mar 6:12; Luk 13:3, Luk 13:5, Luk 15:7, Luk 15:10, Luk 24:46, Luk 24:47; Rom 2:4; 2Co 7:10; 2Ti 2:25, 2Ti 2:26; Rev 2:5, Rev 2:21, Rev 3:3, Rev 16:11

turn : Act 9:35, Act 14:15, Act 15:19; Psa 22:27; Lam 3:40; Hos 12:6, Hos 14:2; Luk 1:16; 2Co 3:16; 1Th 1:9

and do : Isa 55:7; Mat 3:8; Luk 3:8-14, Luk 19:8, Luk 19:9; Eph. 4:17-32, 5:1-25, Eph 6:1-9; Tit 2:2-13; 1Pe 1:14-16, 1Pe 2:9-12, 1Pe 4:2-5; 2Pe 1:5-8

the Jews : Act 21:30,Act 21:31, Act 22:22, Act 23:12-15, Act 25:3

obtained : Act 26:17, Act 14:19, Act 14:20, Act 16:25, Act 16:26, Act 18:9, Act 18:10, Act 21:31-33, Act 23:10,Act 23:11, Act 23:16-22; 1Sa 7:12; Ezr 8:31; Psa 18:47, Psa 66:12, Psa 118:10-13, Psa 124:1-3, Psa 124:8; 2Co 1:8-10; 2Ti 3:11, 2Ti 4:17, 2Ti 4:18

witnessing : Act 20:20-27; Rev 11:18, Rev 20:12

none : Act 26:6, Act 3:21-24; Luk 24:27, Luk 24:44, Luk 24:46

the prophets : Act 24:14, Act 28:23; Mat 17:4, Mat 17:5; Luk 16:29-31; Joh 1:17, Joh 1:45, Joh 3:14, Joh 3:15, Joh 5:39, Joh 5:46; Rom 3:21; Rev 15:3

Christ : Gen 3:15; Psa. 22:1-69:36; Isa 53:1-12; Dan 9:24-26; Zec 12:10, Zec 13:7; Luk 18:31-33, Luk 24:26, Luk 24:46; 1Co 15:3

the first : Act 26:8, Act 2:23-32, Act 13:34; Psa 16:8-11; Isa 53:10-12; Mat 27:53; Joh 10:18; Joh 11:25; 1Co 15:20-23; Col 1:18; Rev 1:5

and should : Act 26:18; Luk 2:32

spake : Act 22:1

Festus : Act 17:32, Act 24:25, Act 25:19, Act 25:20

Paul : Act 26:11; 2Ki 9:11; Jer 29:26; Hos 9:7; Mar 3:21; Joh 8:48, Joh 8:52, Joh 10:20,Joh 10:21; 1Co 1:23, 1Co 2:13, 1Co 2:14, 1Co 4:10; 2Co 5:13

I am not : Joh 8:49; 1Pe 2:21-23, 1Pe 3:9, 1Pe 3:15

most : Act 23:26 *Gr: Act 24:3; Luk 1:3 *Gr.

words : Tit 1:9, Tit 2:7, Tit 2:8

the king : Act 26:2, Act 26:3, Act 25:22

this thing : Act 2:1-12, Act 4:16-21, 5:18-42; Isa 30:20; Mat 26:5, 27:29-54

believest : Act 26:22, Act 26:23

Almost : Act 26:29, Act 24:25; Eze 33:31; Mat 10:18; Mar 6:20, Mar 10:17-22; 2Co 4:2; Jam 1:23, Jam 1:24

I would : Exo 16:3; Num 11:29; 2Sa 18:33; 2Ki 5:3; 1Co 4:8, 1Co 7:7; 2Co 11:1

that not : Jer 13:17; Luk 19:41, Luk 19:42; Joh 5:34; Rom 9:1-3, Rom 10:1; Col 1:28

except : Act 12:6, Act 25:14; Eph 6:20

the king : Act 18:15, Act 28:22

This man : Act 23:9, Act 23:29, Act 25:25, Act 28:18; 2Sa 24:17; Luk 23:4, Luk 23:14, Luk 23:15; 1Pe 3:16, 1Pe 4:14-16

appealed : Act 25:11, Act 25:12, Act 25:25, Act 28:18

Which thing I also did ... - Act 8:3.

And many of the saints ... - Many Christians, Act 8:3.

And when they were put to death - In the history of those transactions, there is no account of any Christian being put to death except Stephen, Acts 7. But there is no improbability in supposing that the same thing which had happened to Stephen had occurred in other cases. Stephen was the first martyr, and as he was a prominent man his case is particularly recorded.

I gave my voice - Paul was not a member of the Sanhedrin, and this does not mean that he voted, but simply that he joined in the persecution; he approved it; he assented to the putting of the saints to death. Compare Act 22:20. The Syriac renders it, "I joined with those who condemned them."It is evident, also, that Paul instigated them in this persecution, and urged them on to deeds of blood and cruelty.

And I punished them oft ... - See Act 22:19.

And compelled them to blaspheme - To blaspheme the name of Jesus by denying that he was the Messiah, and by admitting that he was an impostor. This was the object which they had in view in the persecution. It was not to make them blaspheme or reproach God, but to deny that Jesus was the Messiah, and to reproach him as a deceiver and an impostor. It is not necessarily implied in the expression, "and compelled them to blaspheme,"that he succeeded in doing it, but that he endeavored to make them apostatize from the Christian religion and deny the Lord Jesus. It is certainly not impossible that a few might thus have been induced by the authority of the Sanhedrin and by the threats of Paul to do it, but it is certain that the great mass of Christians adhered firmly to their belief that Jesus was the Messiah.

And being exceedingly mad - Nothing could more forcibly express his violence against the Christians. He raged like a madman; he was so ignorant that he laid aside all appearance of reason; with the fury and violence of a maniac, he endeavored to exterminate them from the earth. None but a madman will persecute people on account of their religious opinions; and all persecutions have been conducted like this, with the violence, the fury, and the ungovernable temper of maniacs.

Unto strange cities - Unto foreign cities; cities out of Judea. The principal instance of this was his going to Damascus; but there is no evidence that he did not intend also to visit other cities out of Judea and bring the Christians there, of he found any, to Jerusalem.

See this passage explained in the notes on Act 9:5, etc.

But rise ... - The particulars mentioned in this verse and the two following are not recorded in the account of Paul’ s conversion in Acts 9; but it is not improbable that many circumstances may have occurred which are not recorded. Paul dwells on them here at length in order particularly to show his authority for doing what he had done in preaching to the Gentiles.

To make thee a minister - A minister of the gospel; a preacher of the truth.

And a witness - See the notes on Act 22:15.

Which thou hast seen - On the road to Damascus; that is, of the Lord Jesus, and of the fact that he was risen from the dead.

And of those things ... - Of those further manifestations of my person, purposes, and will, which I will yet make to you. It is evident from this that the Lord Jesus promised to manifest himself to Paul in his ministry, and to make to him still further displays of his will and glory. Compare Act 22:17-18. This was done by his rescuing him from destruction and danger; by inspiration; by the growing and expanding view which Paul was permitted to take of the character and perfections of the Lord Jesus. In this we see that it is the duty of ministers to bear witness not only to the truth of religion in general, or of that which they can demonstrate by argument, but more especially of that which they experience in their own hearts, and which they understand by having themselves been the subjects of it. No man is qualified to enter the ministry who has not a personal saving view of the glory and perfections of the Lord Jesus, and who does not go to his work as a witness of those things which he has felt; and no man enters the ministry with these feelings who has not, as Paul had, a promise that he shall see still brighter displays of the perfections of the Saviour, and be permitted to advance in the knowledge of him and of his work. The highest personal consolation in this work is the promise of being admitted to ever-growing and expanding views of the glory of the Lord Jesus, and of experiencing his presence, guidance, and protection.

Delivering thee from the people - From the Jewish people. This implied that he would be persecuted by them, and that the Lord Jesus would interpose to rescue him.

And from the Gentiles - This also implied that he would be persecuted and opposed by them - a prospect which was verified by the whole course of his ministry. Yet in all he experienced, according to the promise, the support and the protection of the Lord Jesus. This was expressed in a summary manner in Luk 9:16.

Unto whom now I send thee - Act 22:21. As the opposition of the Jews arose mainly from the fact that he had gone among the Gentiles, it was important to bring this part of his commission into full view before Agrippa, and to show that the same Saviour who had miraculously converted him had commanded him to go and preach to them.

To open their eyes - To enlighten or instruct them. Ignorance is represented by the eyes being closed, and the instruction of the gospel by the opening of the eyes. See Eph 1:18.

And to turn them from darkness to light - From the darkness of paganism and sin to the light and purity of the gospel. Darkness is an emblem of ignorance and of sin, and the pagan nations are often represented as sitting in darkness. Compare the Mat 4:16 note; Joh 1:4-5 notes.

And from the power of Satan - From the dominion of Satan. Compare Col 1:13; 1Pe 2:9. See the notes on Joh 12:31; Joh 16:11. Satan is thus represented as the prince of this world, the ruler of the darkness of this world, the prince of the power of the air, etc. The pagan world, lying in sin and superstition, is represented as under his control; and this passage teaches, doubtless, that the great mass of the people of this world are the subjects of the kingdom of Satan, and are led captive by him at his will.

Unto God - To the obedience of the one living and true God.

That they may receive forgiveness of sins - Through the merits of that Saviour who died - that thus the partition wall between the Jews and the Gentiles might be broken down, and all might be admitted to the same precious privileges of the favor and mercy of God. Compare the notes on Act 2:38.

And inheritance - An heirship, or lot κλῆρον klēron : that they might be entitled to the privileges and favors of the children of God. See the notes on Act 20:32.

Which are sanctified - Among the saints; the children of God. See the notes on Act 20:32.

Whereupon - Whence ὅθεν hothen . Since the proof of his being the Messiah, of his resurrection, and of his calling me to this work, was so clear and plain, I deemed it my duty to engage without delay in the work.

I was not disobedient - I was not incredulous or unbelieving; I yielded myself to the command, and at once obeyed. See Act 9:6; compare Gal 1:16.

Unto the heavenly vision - To the celestial appearance, or to the vision which appeared to me from heaven. I did not doubt that this splendid appearance Act 26:13 was from heaven, and I did not refuse to obey the command of him who thus appeared to me. He knew it was the command of God his Saviour, and he gave evidence of repentance by yielding obedience to it at once.

See Act 9:20-23. The 20th verse contains a summary of his labors in obedience to the command of the Lord Jesus. His argument is that the Lord Jesus had from heaven commanded him to do this, and that he had done no more than to obey his injunction. The word "then"in this verse is supplied by our translators, and is not necessary to the proper explanation of the passage. It would seem from that word that he had not preached "to the Gentiles"until after he had preached "at Jerusalem and throughout all the coasts of Judea,"whereas, in fact, he had, as we have reason to believe (see the notes on Act 9:23), before then "preached"to the Gentiles in Arabia. The statement here, in the original, is a general statement that he had preached at Damascus and at Jerusalem, and in all the coasts of Judea, and also to the Gentiles, but without specifying the exact order in which it was done.

Caught me in the temple - Act 21:30.

And went about ... - Endeavored to put me to death.

Having therefore obtained help of God - Paul had seen and felt his danger. He had known the determined malice of the Jews, and their efforts to take his life. He had been rescued by Lysias, and had made every effort himself to avoid the danger and to save his life; and at the end of all; he traced his safety entirely to the help of God. It was not by any power of his own that he had been preserved; it was because God had interposed and rescued him. Those who have been delivered from danger, if they have just views, will delight to trace it all to God. They will recognize his hand, and will feel that whatever wisdom they may have had, or whatever may have been the kindness of their friends to them, yet that all this also is to be traced to the superintending providence of God.

Witnessing - Bearing testimony to what he had seen, according to the command of Christ, Act 26:16.

To small - To those in humble life; to the poor, the ignorant, and the obscure. Like his Master, he did not despise them, but regarded it as his duty and privilege to preach the gospel to them.

And great - The rich and noble; to kings, princes, and governors. He had thus stood on Mars’ Hill at Athens; he had declared the same gospel before Felix, Festus, and now before Agrippa. He offered salvation to all. He passed by none because they were poor; and he was not deterred by the fear of the rich and the great from making known their sins and calling them to repeatance. What an admirable illustration of the proper duties of a minister of the gospel!

Saying none other things ... - Delivering no new doctrine, but maintaining only that the prophecies had been fulfilled. As he had done this only, there was no reason for the opposition and persecution of the Jews.

Should come - Should come to pass, or should take place. Paul here evidently means to say that the doctrine of the atonement, and of the resurrection of Christ, is taught in the Old Testament.

That Christ - That the Messiah expected by the Jews should be a suffering Messiah.

Should suffer - Should lead a painful life, and be put to death. See the notes on Act 17:3; compare Dan 9:27; Isa 53:1-12.

And that he should be the first ... - This declaration contains two points:

(1) That it was taught in the prophets that the Messiah Would rise from the dead. On this, see the proof alleged in Act 2:24-32; Act 13:32-37.

\caps1 (2) t\caps0 hat he would be the first that should rise. This cannot mean that the Messiah would be the first dead person who should be restored to life, for Elijah had raised the son of the Shunammite, and Jesus himself had raised Lazarus, and the widow’ s son at Nain. It does not mean that he would be the first in the order of time that should rise, but first in eminence; the most distinguished, the chief, the head of those who should rise from the dead - πρῶτος ἐξ ἀναστάσεως νεκρῶν prōtos ex anastaseōs nekrōn . In accordance with this he is called Col 1:18 "the beginning, the first-born from the dead,"having among all the dead who should be raised up the pre-eminence of primogeniture, or what pertained to the first-born. In 1Co 15:20 he is called "the first fruits of them that slept. This declaration is therefore made of him by way of eminence:

(1)    As being chief, a prince among those raised from the dead;

(2)    As being raised by his own power Joh 10:18;

(3)    As, by his rising, securing a dominion over death and the grave 1Co 15:25-26; and,

(4)    As bringing, by his rising, life and immortality to light. He rose to return to death no more. And he thus secured an ascendency over death and the grave, and was thus, by way of eminence, first among those raised from the dead.

And should show light unto the people - To the Jews. Would be their instructor and prophet. This Moses had predicted, Deu 18:15.

And to the Gentiles - This had often been foretold by the prophets, and particularly by Isaiah, Isa 9:1-2; compare Mat 4:14-16; Isa 11:10; Isa 42:1, Isa 42:6; Isa 54:3; Isa 60:3, Isa 60:5,Isa 60:11; Isa 61:6; Isa 62:2; Isa 66:12.

Festus said with a loud voice - Amazed at the zeal of Paul. Paul doubtless evinced deep interest in the subject, and great earnestness in the delivery of his defense.

Thou art beside thyself - Thou art deranged; thou art insane. The reasons why Festus thought Paul mad were, probably:

(1) His great earnestness and excitement on the subject.

\caps1 (2) h\caps0 is laying such stress on the gospel of the despised Jesus of Nazareth, as if it were a matter of infinite moment. Festus despised it; and he regarded it as proof of derangement that so much importance was attached to it.

(3) Festus regarded, probably, the whole story of the vision that Paul said had appeared to him as the effect of an inflamed and excited imagination, and as a proof of delirium. This is not an uncommon charge against those who are Christians, and especially when they evince unusual zeal. Sinners regard them as under the influence of delirium and fanaticism; as terrified by imaginary and superstitious fears; or as misguided by fanatical leaders. Husbands often thus think their wives to be deranged, and parents perceive their children that, and wicked people assume the ministers of the gospel to be crazy. The frivolous think it proof of derangement that others are serious, anxious, and prayerful; the rich, that others are willing to part with their property to do good; the ambitious and worldly, that others are willing to leave their country and home to go among the Gentiles to spend their lives in making known the unsearchable riches of Christ. The really sober and rational part of the world they who fear God and keep his commandments; they who believe that eternity is before them, and who strive to live for it - are thus charged with insanity by those who are really deluded, and who are thus living lives of madness and folly. The tenants of a madhouse often think all others deranged but themselves; but there is no madness so great, no delirium so awful, as to neglect the eternal interest of the soul for the sake of the pleasures and honors which this life can give.

Much learning - It is probable that Festus was acquainted with the fact that Paul was a learned man. Paul had not, while before him, manifested particularly his learning. But Festus, acquainted in some way with the fact that he was well-educated, supposed that his brain had been turned, and that the effect of it was seen by devotion to a fanatical form of religion. The tendency of long-continued and intense application to produce mental derangement is everywhere known.

Doth make thee mad - Impels, drives, or excites thee περιτρέπει peritrepei to madness.

I am not mad - I am not deranged. There are few more happy turns than what Paul gives to this accusation of Festus. He might have appealed to the course of his argument; he might have dwelt on the importance of the subject, and continued to reason; but he makes an appeal at once to Agrippa, and brings him in for a witness that he was not deranged. This would be far more likely to make an impression on the mind of Festus than anything that Paul could say in self-defense. The same reply, "I am not mad,"can be made by all Christians to the charge of derangement which the world brings against them. They have come, like the prodigal son Luk 15:17, to their right mind; and by beginning to act as if there were a God and Saviour, as if they were to die, as if there were a boundless eternity before them, they are conducting according to the dictates of reason. And as Paul appealed to Agrippa, who was not a Christian, for the reasonableness and soberness of his own views and conduct, so may all Christians appeal to sinners themselves as witnesses that they are acting as immortal beings should act. All people know that if there is an eternity, it is right to prepare for it; if there is a God, it is proper to serve him; if a Saviour died for us, we should love him; if a hell, we should avoid it; if a heaven, we should seek it. And even when they charge us with folly and derangement, we may turn at once upon them, and appeal to their own consciences, and ask them if all our anxieties, and prayers, and efforts, and self-denials are not right? One of the best ways of convicting sinners is to appeal to them just as Paul did to Agrippa. When so appealed to, they will usually acknowledge the force of the appeal, and will admit that the solicitude of Christians for their salvation is according to the dictates of reason.

Most noble Festus - This was the usual title of the Roman governor. Compare Act 24:3.

Of truth - In accordance with the predictions of Moses and the prophets, and the facts which have occurred in the death and resurrection of the Messiah. In proof of this he appeals to Agrippa, Act 26:26-27. Truth here stands opposed to delusion, imposture, and fraud.

And soberness - Soberness σωφροσύνη sōphrosunē , wisdom) stands opposed here to madness or derangement, and denotes "sanity of mind."The words which I speak are those of a sane man, conscious of what he is saying, and impressed with its truth. They were the words, also, of a man who, under the charge of derangement, evinced the most perfect self-possession and command of his feelings, and who uttered sentiments deep, impressive, and worthy the attention of all mankind.

For the king - King Agrippa.

Knoweth - He had been many years in that region, and the fame of Jesus and of Paul’ s conversion were probably well known to him.

These things - The things pertaining to the early persecutions of Christians; the spread of the gospel; and the remarkable conversion of Paul. Though Agrippa might not have been fully informed respecting these things, yet he had an acquaintance with Moses and the prophets; he knew the Jewish expectation respecting the Messiah; and he could not be ignorant respecting the remarkable public events in the life of Jesus of Nazareth, and of his having been put to death by order of Pontius Pilate on the cross.

I speak freely - I speak openly - boldly. I use no disguise; and I speak the more confidently before him, because, from his situation, he must be acquainted with the truth of what I say. Truth is always bold and free, and it is an evidence of honesty when a man is willing to declare everything without reserve before those who are qualified to detect him if he is an impostor. Such evidence of truth and honesty was given by Paul.

For I am persuaded - I am convinced; I doubt not that he is well acquainted with these things.

Are hidden from him - That he is unacquainted with them.

For this thing - The thing to which Paul had mainly referred in this defense, his own conversion to the Christian religion.

Was not done in a corner - Did not occur secretly and obscurely, but was public, and was of such a character as to attract attention. The conversion of a leading persecutor, such as Paul had been, and in the manner in which that conversion had taken place, could not but attract attention and remark; and although the Jews would endeavor as much as possible to conceal it, yet Paul might presume that it could not be entirely unknown to Agrippa.

King Agrippa - This bold personal address is an instance of Paul’ s happy manner of appeal. He does it to bring in the testimony of Agrippa to meet the charge of Festus that he was deranged.

Believest thou the prophets? - The prophecies respecting the character, the sufferings, and the death of the Messiah.

I know that thou believest - Agrippa was a Jew; and, as such, he of course believed the prophets. Perhaps, too, from what Paul knew of his personal character, he might confidently affirm that he professed to be a believer. Instead, therefore, of waiting for his answer, Paul anticipated it, and said that he knew that Agrippa professed to believe all these prophecies respecting the Messiah. His design is evident. It is:

(1) To meet the charge of derangement, and to bring in the testimony of Agrippa, who well understood the subject, to the importance and the truth of what he was saying.

\caps1 (2) t\caps0 o press on the conscience of his royal hearer the evidence of the Christian religion, and to secure, if possible, his conversion. "Since thou believest the prophecies, and since I have shown that they are fulfilled in Jesus of Nazareth; that he corresponds in person, character, and work, with the prophets, it follows that his religion is true."Paul lost no opportunity in pressing the truth on every class of people. He had such a conviction of the truth of Christianity that he was deterred by no rank, station, or office; by no fear of the rich, the great, and the learned; but everywhere urged the evidence of that religion as indisputable. In this lay the secret of no small part of his success. A man who really believes the truth will be ready to defend it. A man who truly loves religion will not be ashamed of it anywhere.

Then Agrippa said unto Paul - He could not deny that he believed the prophecies in the Old Testament. He could not deny that the argument was a strong one that they had been fulfilled in Jesus of Nazareth. He could not deny that the evidence of the miraculous interposition of God in the conversion of Paul was overwhelming; and instead, therefore, of charging him, as Festus had done, with derangement, he candidly and honestly avows the impression which the proof had made on his mind.

Almost - Except a very little - ἐν ὀλίγῳ en oligō . Thou hast nearly convinced me that Christianity is true, and persuaded me to embrace it. The arguments of Paul had been so rational; the appeal which he had made to his belief of the prophets had been so irresistible, that he had been nearly convinced of the truth of Christianity. We are to remember:

(1) That Agrippa was a Jew, and that he would look on this whole subject in a different manner from the Roman Festus.

\caps1 (2) t\caps0 hat he does not appear to have partaken of the violent passions and prejudices of the Jews who had accused Paul.

\caps1 (3) p\caps0 its character, as given by Josephus, is that of a mild, candid, and ingenuous man. He had no particular hostility to Christians; he knew that they were not justly charged with sedition and crime; and he saw the conclusion to which a belief of the prophets inevitably tended. Yet, as in thousands of other cases, he was not quite persuaded to be a Christian. What was included in the "almost"; what prevented his being quite persuaded, we know not. It may have been that the evidence was not so clear to his mind as he would profess to desire; or that he was not willing to give up his sins; or that he was too proud to rank himself with the followers of Jesus of Nazareth; or that, like Felix, he was willing to defer it to a more convenient season. There is every reason to believe that he was never quite persuaded to embrace the Lord Jesus, and that he was never nearer the kingdom of heaven than at this moment. It was the crisis, the turning-point in Agrippa’ s life, and in his eternal destiny; and, like thousands of others, he neglected or refused to allow the full conviction of the truth on his mind, and died in his sins.

Thou persuadest me - Thou dost convince me of the truth of the Christian religion, and persuadest me to embrace it.

To be a Christian - On the name Christian, see the notes on Act 11:26. On this deeply interesting case we may observe:

(1) That there are many in the same situation as Agrippa- many who are almost, but not altogether, persuaded to be Christians. They are found among:

\tx720 \tx1080 (a)    Those who have been religiously educated;

(b)    Those who are convinced by argument of the truth of Christianity;

©    Those whose consciences are awakened, and who feel their guilt, and the necessity of some better portion than this world can furnish.

\caps1 (2) s\caps0 uch persons are deterred from being altogether Christians by the following, among other causes:

\tx720 \tx1080 (a)    By the love of sin - the love of sin in general, or some particular sin which they are not willing to abandon;

(b)    By the fear of shame, persecution, or contempt, if they become Christians;

©    By the temptations of the world - its cares, vanities, and allurements- which are often presented most strongly in just this state of mind;

(d)    By the love of office, the pride of rank and power, as in the case of Agrippa;

(e)    By a disposition, like Felix, to delay to a more favorable time the work of religion, until life has wasted away, and death approaches, and it is too late, and the unhappy man dies almost a Christian.

\caps1 (3) t\caps0 his state of mind is one of special interest and special danger. It is not one of safety, and it is not one that implies any certainty that the "almost Christian"will ever be saved. There is no reason to believe that Agrippa ever became fully persuaded to become a Christian. To be almost persuaded to do a thing which we ought to do, and yet not to do it, is the very position of guilt and danger. And it is no wonder that many are brought to this point - the turning-point, the crisis of life - and then lose their anxiety, and die in their sins. May the God of grace keep us from resting in being almost persuaded to be Christians! May every one who shall read this account of Agrippa be admonished by his convictions, and be alarmed by the fact that he then paused, and that his convictions there ended! And may every one resolve by the help of God to forsake every thing that prevents his becoming an entire believer, and without delay embrace the Son of God as his Saviour!

I would to God - I pray to God; I earnestly desire it of God. This shows:

(1) Paul’ s intense desire that Agrippa, and all who heard him, might be saved.

\caps1 (2) h\caps0 is steady and constant belief that none but God could incline people to become altogether Christians. Paul knew well that there was nothing that would overcome the reluctance of the human heart to be an entire Christian but the grace and mercy of God. He had addressed to his hearers the convincing arguments of religion, and he now breathed forth his earnest prayer to God that those arguments might be effectual. So prays every faithful minister of the cross.

All that hear me - Festus, and the military and civil officers who had been assembled to hear his defense, Act 25:23.

Were both almost, and altogether ... - Paul had no higher wish for them than that they might have the faith and consolations which he himself enjoyed. He had so firm a conviction of the truth of Christianity, and had experienced so much of its supports amidst his persecutions and trials, that his highest desire for them was that they might experience the same inexpressibly pure and holy consolations. He well knew that there was neither happiness nor safety in being almost a Christian; and he desired, therefore, that they would give themselves, as he had done, entirely and altogether to the service of the Lord Jesus Christ.

Except these bonds - These chains. This is an exceedingly happy and touching appeal. Probably Paul, when he said this, lifted up his arm with the chain attached to it. His wish was that in all respects they might partake of the effects of the gospel, except those chains. Those he did not wish them to bear. The persecutions, the unjust trials, and the imprisonments which he had been called to suffer in the cause, he did not desire them to endure. True Christians wish others to partake of the full blessings of religion. The trials which they themselves experienced from without in unjust persecutions, ridicule, and slander, they do not wish them to endure. The trials which they themselves experience from an evil heart, from corrupt passions, and from temptations, they do not wish others to experience. But even with these, religion confers infinitely more pure joy than the world can give; and even though others should be called to experience severe trials for their religion, still Christians wish that all should partake of the pure consolations which Christianity alone can furnish in this world and the world to come. Compare Mar 10:30.

This man doeth nothing worthy of death - This was the conclusion to which they had come after hearing all that the Jews had to allege against him. It was the result of the whole investigation; and we have, therefore, the concurring testimony of Claudius Lysias Act 23:29, of Felix Acts 24, of Festus Act 25:26-27, and of Agrippa, as to the innocence of Paul. More honorable and satisfactory testimony of his innocence he could not have desired. It was a full acquittal from all the charges against him; and though he was to be sent to Rome, yet he went there with every favorable prospect of being acquitted there also.

Then said Agrippa unto Festus ... - This is a full declaration of the conviction of Agrippa, before whom the cause had been heard, that Paul was innocent. It is an instance, also, where boldness and fidelity will be attended with happy results. Paul had concealed nothing of the truth. He had made a bold and faithful appeal Act 26:27 to Agrippa himself for the truth of what he was saying. By this appeal Agrippa had not been offended. It had only served to impress him more with the innocence of Paul. It is an instance which shows that religion may be so commended to the conscience and reason of princes, kings, and judges that they will see its truth. It is an instance which shows that the most bold and faithful appeals may be made by the ministers of religion to their hearers for the truth of what they are saying. And it is a full proof that the most faithful appeals, if respectful, may be made without offending people, and with the certainty that they will feel and admit their force. All preachers should be as faithful as Paul; and whatever may be the rank and character of their auditors, they should never doubt that they have truth and God on their side, and that their message, when most bold and faithful, will commend itself to the consciences of mankind.

The saints the professors of the religion of the holy Jesus, who are called to be saints, Rom 1:7 , and have him for the great example of holiness, who fulfilled all righteousness; and from him they have the Spirit of holiness; being sanctified in him, 1Co 1:2 ; and whosoever hath not his Spirit, he is none of his, Rom 8:9 .

I gave my voice against them: Paul was not one of the council, nor, that we read of, in any office or place to judge any person; besides, the Jews are thought to have had no power of life and death; and that St. Stephen was slain rather in a popular tumult, than legally: but Paul may be said to do this, by carrying the suffrages or sentence to the Roman man president, or any others, to get it executed (for so the words will bear); and howsoever, by his approving, rejoicing at, and delighting in their condemnation, (which was indeed giving his voice, as much as he could, against them), this was verified.

Paul confesses that he compelled them to blaspheme either:

1. By the torments he made them to be put unto; or:

2. By his own example; for he confessed that he had been a blasphemer himself, 1Ti 1:13 .

This blasphemy was either:

1. Denying of Christ to be the Messiah; or:

2. Cursing or execrating of Christ, and acknowledging that he was justly condemned.

I persecuted them even unto strange cities drove them out of Jerusalem and Judea; and, according to what Paul then believed, he drave them from the worship of the true God, and said in effect, as David’ s adversaries when they expelled him from Jerusalem, Go, and serve other gods, 1Sa 26:19 .

With procuratory letters recommending him to the Jews abroad, and deputing him as their agent.

At mid-day this appeared at noon-day, that it might not be suspected to be a dream or fancy.

Above the brightness of the sun our Saviour’ s face in the transfiguration did shine as the sun, Mat 27:2 , and he was yet on earth in his mortal body; how much more resplendent must it have been now, when he appeared from heaven with his glorious body! And if the righteous shall shine as the sun, Dan 12:3 Mat 13:43 ; how much more does their Prince and Saviour! See concerning this history, Act 9:3 , &c., and Act 22:6 , &c.

In the Hebrew tongue whereby it appears, that Paul spake not now before Agrippa in the Hebrew tongue, as he did before the Jews at Jerusalem, Act 21:40 .

It is hard for thee to kick against the pricks: this is a proverb borrowed from the Greeks, as some think, but used in many languages, denoting any who endeavour such things as will ruin or detriment themselves: and so do all persecutors; for they cannot harden themselves against God, his truth, or servants, and prosper, Job 9:4 . Not to speak of other pricks, there is never an attribute in God, nor ever a faculty in their own souls, but they kick against, and will be themselves at last pricked by.

The foot is trod upon on earth, and the Head cries out out from heaven, as Act 9:5 .

Stand upon thy feet as Daniel was bidden by the angel, Dan 10:11 , to mitigate his consternation and fear.

Of those things in the which I will appear unto thee: St. Paul accordingly had many visions and revelations, Act 28:9 23:11 2Co 12:2 ; as he was more abundant in his sufferings for Christ, so in consolations from Christ, 2Co 1:5 .

From the people from this people of the Jews, so in some copies it is expressed; howsoever, by the antithesis,

and from the Gentiles it is plainly to be understood: and God undertakes no less hereby, than to deliver Paul, and all his faithful servants, from all evils and enemies. But how is this performed? And where is the promise? St. Paul was sorely persecuted by the Jews, and at last put to death by the Gentiles. But so long as it would be a mercy, and a true deliverance to Paul, God wrought many such for him; and that, rather than fail, miraculously too; no chains, no iron gates could detain him. When he had finished his course, and done the work he was sent for, it would not have been a deliverance, to have been kept longer from his reward, and the prize he had ran for.

To open their eyes the eyes of their minds, that they might know God, and their duty towards him. Our Saviour assures Paul, that he should do that for the souls of men which he should find effected in his own body, being made to see. Now though this be only the work of God, yet, to honour the ministry, he is pleased to attribute it unto his ministers, as being the instruments he ordinarily worketh it by; and who are hence called co-workers with God, 2Co 6:1 .

To turn them from darkness to light this was signified by the glorious light which came from the body of our glorified Redeemer, which appeared unto him.

The power of Satan so are all sins, for by them Satan rules in the children of disobedience, Eph 2:2 .

That they may receive forgiveness of sins thereby intimating, that their former sins (how grievous soever) should not hinder their salvation, who received the gospel in the love and power of it.

By faith that is in me by faith which purifieth the heart; but this may be referred, either to our being sanctified, or to our receiving of the inheritance, for both are by faith; and as without faith we are no better, and do no better, so we shall receive no better, than other men.

I was not incredulous, I believed God, and yielded to his call, as Isa 1:5 , which cannot be counted a fault in me; and yet this is all that can be charged upon me.

Showed first unto them of Damascus nigh unto which place he was first converted, taking the first opportunity to preach Christ: out of the abundance of his heart his mouth speaking.

And turn to God: as sin is a turning from God, so repentance is a turning (or rather returning) unto God.

Do works meet for repentance such as became a true penitent; for as we must show our faith by our works, Jam 2:18 , so we must show our repentance by our works also: for to say we are grieved for sin, and we hate sin, and yet to live in it, is but to deceive ourselves, and (what in us lay) to mock God.

By violent hands and indirect means, as we see, Act 21:31 , and as they had done unto our Saviour, Act 5:30 , where the same word is used.

I continue unto this day: that Paul, continued till then alive, notwithstanding all the fraud and force of his enemies, is acknowledged by him to be from God; from whence he infers towards his justification, that what he had done was but in a becoming gratitude towards that God who had maintained him in life unto that very day.

Witnessing both to small and great witnessing to all sorts, princes or people; implying, that the truths of the gospel, and the things of God, concerned Agrippa as well as the meanest of his auditors; and indeed with God there is no respect of persons, and that we are all one in Christ Jesus, Gal 3:28 .

The prophets and Moses Moses was himself also a prophet, but he is here made especial mention of, because of his excellency above the other prophets, (unto whom God spoke face to face), as also because he was the lawgiver to the Jews, and to whom, upon all occasions, they pretended to yield obedience.

The sufferings of Christ were taught by Moses in all the commands about sacrifices, and more plainly by Isaiah in all the 53rd chapter Isa 53:1-12 ; insomuch, that this was acknowledged by Tryphon, disputing with Justin Martyr, although the generality of Jews, both then and now, do stiffly deny it. The carnal Jews do not like to hear of a spiritual kingdom.

The first that should rise from the dead Christ was the first that did rise to an immortal life; others that were restored to life, died again: besides, Christ is deservedly called the first, by reason of his dignity and eminency, and in that he rose as a head and fountain of life to others, even to all that live and believe in him.

Show light all the word of God is light; but especially the gospel, which discovers a plain and open way unto salvation.

Unto the people, and to the Gentiles to both Jews and Gentiles, as Act 26:17 .

Thou art beside thyself this was the opinion of Festus concerning Paul, and such is the opinion of carnal and worldly men concerning such as are truly godly; as the prophet who came to Jehu was counted a mad fellow, 2Ki 9:11 , and the friends of our Saviour thought him to be

beside himself Mar 3:21 . And it cannot be otherwise; for good men and bad men have quite different apprehensions concerning most things; and what one calls good, the other accounts evil; and what is wisdom to the one, is madness to the other.

Much learning doth make thee mad much study many times increasing melancholy, which a sedentary and thoughtful life is most exposed unto. Paul is reckoned to have been skilful in the Hebrew, Syriac, Greek, and Latin tongues; to have been well read in the poets; and certainly he was an excellent orator, as appears all along in his defence he made for his doctrine, and his life: but there was yet somewhat more than all this; Festus might feel a more than ordinary effect from Paul’ s words, and not knowing of the Spirit by which he spake did attribute it to his learning, or madness, or to any thing but the true cause of it.

St. Paul with all meekness makes his reply to the governer, and not taking notice of his sharp censuring of him, returns an answer in most respectful terms unto him; as his blessed Master, who, when he was reviled, reviled not again, 1Pe 2:23 .

Soberness in contradiction to madness; modestly waiving the reflection, and denying the charge Festus had laid upon him.

Agrippa, being educated in Judea, could not but hear of the life and doctrine, death and resurrection, of our Saviour; as also of the miracles done by him, and by his disciples; for, as our Saviour says, he ever taught openly, Joh 18:20 .

A rhetorical insinuation, that could not but much affect the king, and leave a sensible impression on his heart. St. Paul answers the question which he had propounded, and that in favour of Agrippa; or rather blames himself for making that a question; but his cryptical inference would then be, If you believe the prophets, why do you not believe Christ of whom they prophesied?

Some think that these words were spoken ironically, or scoffingly; as if Agrippa had said: Thou wouldst have me in so short a space (for so en oligw may be translated) to be brought to profess Christ: some think it unlikely that such a one as Agrippa would speak so plainly as we translate it, in such a place, before such an auditory: but the danger seems not to have been so great from these words; and if it had been greater, who knows the power of that conviction under which Agrippa at that time was? And Paul’ s rejoinder do suppose the words to be spoken in the sense we read them.

Paul, knowing how little it would avail any to be almost a Christian, wisheth their perfection in that profession, that they might not, with the Laodiceans, be neither hot nor cold, Rev 3:16 ; nor, with the Israelites, halt between God and Baal, 1Ki 18:21 .

Except these bonds: some think that by bonds St. Paul means only his guard wherewith he was surrounded; but it is certain that St. Paul was bound, in the most literal sense, with chains, as Act 24:27 ; and he wishes his auditors all the good that was in him, and to be freed from all the evils that were upon him.

Agrippa, Festus, and the queen, together with the governor’ s council, although they had heard this excellent discourse from, the most learned apostle, like the blackamoor or leopard, they cannot change their spots, or skin, Jer 13:23 : having sinned against former manifestations of God’ s will, this, for aught we read, became ineffectual unto them.

Gone aside either to their houses, or to some apartment nigh to the tribunal. They acquit Paul; for as yet Nero had not made those bloody laws, whereby the profession of Christianity was made capital.

These judges and great men do, by their opinion concerning Paul, condemn the Jews, whom they declare to have no cause for the prosecuting of him; and so those caitiffs returned to Jerusalem, not only with their labour for their pains, but being branded by the sentence of so many eminent personages, not to say tormented with the guilt of so foul a fact in their own conscience. Such honour have all persecutors! But, withal, these great men seem to be self-condemned, in that they own Paul’ s innocence, and yet dare not set him free for fear of the Jews; for as for this excuse from his appealing to Caesar, it bound up them indeed from condemning Paul till Caesar had heard him; but they could not be bound by it from acquitting or freeing of him; for Paul might have withdrawn his appeal, and enjoyed his liberty, if they had pleased, at any time: but what popularity, or self-ends, put them upon, they are willing to varnish over with pretence of lawfulness and necessity.

Why was Agrippa " almost persuaded to become a Christian?" Because the sheer weight of Paul’s testimony was so persuasive and compelling. Now this is not to say that the Gospel is strictly an appeal to man’s natural intellect, but the fact that the gospel call is by its very nature rational (that is, it is a verbal communication which must be processed through the mind before it has an impact on the emotions) is unavoidable.  82

I brought the sentence. [2] That is, from those who in the great council were judges of life and death, to those officers who were to put the sentence in execution. This seems to be the sense of these words, rather than, I voted, or gave my voice in condemning them; for we have no grounds to think St. Paul was one of the council, or of the judges. (Witham)

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[BIBLIOGRAPHY]

Ego sententiam detuli , Greek: katenegka psephon, calculum, suffragium. It was the custom for judges to give their votes either by taking up a white or a black stone: that it, a white stone, if the persons judged were found not guilty, and a black stone, if guilty: so Ovid, Mos erat antiquis niveis, atrisque lapillis,

His damnare reos, illis absolvere culpa.

--- So that Greek: psephos was a lapillus, or a little stone made use of in giving sentence, and from thence taken for the sentence itself.

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It is generally supposed that St. Paul addresses king Agrippa in the Greek language, which was the common tongue of a great part of the East. (Bible de Vence)

Wherein I will appear to thee. From whence interpreters take notice, that Christ divers times appeared to St. Paul to reveal things to him. (Witham)

Delivering thee, &c. That is, from many attempts, both of the Jews and Gentiles, against thee. (Witham)

That they may be converted from the darkness of error to the light of the gospel, and from the power of Satan to the liberty of the children of God.

That Christ should suffer, &c. Literally, if Christ be passible. If, here is expounded not as implying a condition, but as an affirmation; so that the sense is, that Christ, according to the predictions of the prophets, was to suffer, was to be the first that should rise from the dead, &c. (Witham) ---

First, &c. Many had been raised from the dead before Jesus; the child of the widow of Sarepta, Lazarus, and others. How, then, is Jesus first? He is the first who rises not to die again; and as such the Messias is always represented by the prophets. Others were raised from the dead, but returned again to their graves. Jesus dies no more. He is the first too who raises himself. (Calmet)

It is not surprising that Festus should have taken St. Paul for a madman. The resurrection of the dead, remission of sins, receiving baptism, and faith, announcing light to the nations, &c. were subjects completely unintelligible to a Roman. To a Jew the terms were customary and common. The eloquence and manner in which he spoke on these subjects, might shew him to be a man of great learning.

In a little thou persuadest me to become a Christian. According to the common exposition, Agrippa speaks in a jest, and ironically; and as for the words, they are the same as, thou almost persuadest me, &c. (Witham)

Except these chains. That is, I heartily wish all men in the same condition as myself, not only to be prisoners as I am, but to be Christians, as I am. (Witham)

Which thing I also did in Jerusalem,.... The metropolis of Judea, where he had had his education, and was well known; here he consented to the death of Stephen, and held the clothes of the witnesses while they stoned him; and here he haled men and women out of their houses, and committed them to prison, and made havoc of the church of Christ, and destroyed the faith, and those that professed it, as much as in him lay.

And many of the saints I shut up in prison; at Jerusalem; see Act 8:3.

having received authority from the chief priests; to take them up, and imprison them.

And when they were put to death; for it seems there were more than Stephen put to death, though we have no account of them:

I gave my voice against them; not that he sat in council, or was a member of the Jewish sanhedrim, and voted for the execution of the Christians, but he was pleased with the sentence they passed, and approved of it; or he joined the zealots, who, without any form of law, seized on the Christians, and put them to death wherever they found them; and this he assented to, and encouraged: some render the words, "I carried the sentence"; as the Vulgate Latin version; that is, the sentence of condemnation, which the Jewish sanhedrim passed upon the disciples and followers of Christ: this Saul took, and carried, it may be, both to the Roman governor, to be signed by him, and to the officers to put it in execution; so industrious and forward was he in persecuting the saints.

And I punished them oft in every synagogue,.... In Jerusalem, where there were many; See Gill on Act 24:12; by beating and scourging them there, as the manner was; see Mat 10:17.

and compelled them to blaspheme; the Lord Jesus Christ, both to deny him to be the Messiah, and to call him accursed; as the Jews and Heathens obliged some professors of Christianity to do, who were only nominal ones, and had not grace and strength to stand against their threatenings, and to endure their persecutions:

and being exceeding mad against them; full of malice, envy, and hatred:

I persecuted them even to strange cities; particularly Damascus; and of his journey thither, he gives an account in the following verse; or through the violence of his persecution he obliged them to fly to strange cities, where they were foreigners and strangers; though he himself might not follow them there, since we do not read of his going anywhere but to Damascus; whereas they that were scattered by the persecution, in which he was concerned, travelled as far as Phenice, Cyprus, and Antioch, Act 9:19. The phrase may be rendered, "even to cities without"; i.e. without the land of Israel: frequent mention is made in Jewish writings of such and such cities being חוצה לארץ, "without the land".

Whereupon as I went to Damascus,.... Being intent, upon the above said things, to punish the saints, compel them to blaspheme, imprison them, and even put them to death on account of these things; upon this errand and business he went to Damascus, the chief city of Syria, where he knew there were many that believed in Christ, who had removed from Jerusalem thither, on account of the persecution, or were settled there before:

with authority and commission from the chief priests; the Jewish sanhedrim, to bring those of them at Damascus bound to Jerusalem, in order to be punished, as in Act 9:2 and which the Ethiopic version adds here.

At midday, O king,.... So in Act 12:6. This circumstance is omitted in Act 9:3. King Agrippa is called upon by the apostle, to excite his attention to what he was about to relate, it being very wonderful, and of great importance.

I saw in the way; that is, to Damascus, when near the city;

a light from heaven; which descended from thence:

above the brightness of the sun; it was a greater light than that, or otherwise it could not have been discerned at noon, or have had the effect it had upon Saul, and his company. This account of the greatness of the light, is not in the other places where this narrative is given:

shining round about me: so in Act 9:3

and them which journeyed with me; this is not mentioned in the other accounts.

And when we were all fallen to the earth,.... Saul, and the men that were with him, for fear of the divine Majesty, who by this extraordinary light was thought to be present: the other narratives only relate Saul's falling to the earth; how this is to be reconciled to their standing speechless, in Act 9:7; see Gill on Act 9:7.

I heard a voice speaking unto me, &c. See Gill on Act 10:4. See Gill on Act 10:5.

And I said, who art thou, Lord? and he said,.... Or "the Lord said", as the Alexandrian copy, the Vulgate Latin, and Syriac versions read,

I am Jesus whom thou persecutest; the Syriac and Ethiopic versions read, "Jesus of Nazareth"; See Gill on Act 9:5.

But rise and stand upon thy feet,.... This, and what follows in this and the two next verses, are not in any of the former accounts; and these words are used not only because Saul was fallen to the earth, and are an encouragement to rise up, and stand corporeally, but to take heart, and be of good cheer; for though he had acted so vile and cruel a part by Christ, and his people, yet he had designs of grace, and good will to him; and this appearance was not for his destruction, but for his honour, comfort, and usefulness:

for I have appeared unto thee for this purpose; not to take vengeance for past offences, but for the ends hereafter mentioned: and this appearance of Christ was real, corporeal, and personal, and not imaginary, or merely visionary and intellectual; and it was to this sight of Christ he more than once refers, partly in proof of Christ's resurrection from the dead, and partly to demonstrate the truth of his apostleship, 1Co 9:1.

to make thee a minister and a witness, both of those things which thou hast seen, and of those things in the which I will appear unto thee; so that he was an apostle, not of men, nor by man, but by Jesus Christ, as he himself says, Gal 1:1. He was a minister, not of man's making, but of Christ's; and they are the only true ministers of the Gospel, who are made by Christ, who have their mission and commission, their qualifications, gifts, and abilities, their doctrine, work, and wages from him: and the apostle's work, as a minister, was to be a witness; it was to testify what he had seen of Christ corporeally; and what knowledge of his person, office, and grace was now communicated to him by the spirit of wisdom and revelation; and what should hereafter be made known to him, either mediately by Ananias, or immediately by Christ and his Spirit; for the apostle had after appearances, visions, and revelations; see Act 22:17.

Delivering thee from the people,.... That is, the people of the Jews, as they are distinguished from the Gentiles; and so the Syriac version, and two of Beza's copies, and two of Stephens's, read; for the Lord knew, that as soon as ever Saul was converted and professed his name, and preached his Gospel, the people of the Jews would immediately become his implacable enemies, and seek to destroy him; wherefore he promises him before hand deliverance, and security from them:

and from the Gentiles, unto whom now I send thee; to both Jews and Gentiles; to the Jews first, and then to the Gentiles; which method the apostle observed, and which course he steered, until the Jews put away the Gospel from them; and then he turned to the Gentiles, to whom he chiefly preached, as their apostle, and was saved from many dangers among them, as is here promised.

To open their eyes,.... The eyes of their understanding, which were shut, and darkened, and blind: one copy reads, "the eyes of the blind"; and the Ethiopic version renders it, "the eyes of their heart"; and to have them opened, is to have them enlightened, to see their lost state and condition by nature, the exceeding sinfulness of sin, the plague of their own hearts, the impurity of nature, the impotence of man to that which is spiritually good, the imperfection of obedience, and the insufficiency of a man's righteousness to justify him before God; and to see where help is laid, and where salvation is; to behold Christ as the only able, willing, complete, and suitable Saviour; to see that there is life and righteousness, peace, pardon, grace, and glory in him; and to have an insight into the doctrines of the Gospel, and a glimpse of the invisible things of another world. Now though this is all the work of the Spirit, by whom only the eyes of the understanding are enlightened; yet this is ascribed to the apostle, not as the efficient cause, but as the instrument and means through preaching of the Gospel, which the Spirit of God would, and did make use of:

and to turn them from darkness to light; or "that they might be turned", as the Vulgate Latin, and all the Oriental versions render it: by "darkness" is meant, the darkness of nature, the darkness of sin, of ignorance, and unbelief, in which all men by nature are; who are in the dark about, and are ignorant of God, and the perfections of his nature; and about sin, and the evil there is in it, and that comes by it; and the way of peace, righteousness, and salvation by Christ; and the work of the spirit in regeneration and sanctification upon the heart; and about the Scriptures of truth, and the doctrines of the Gospel, and what will be their state and portion in another world; they do not know where they are, what they are, nor where they are going: and in the effectual calling this darkness is in a great measure removed, and they are turned to light; to God, who is light itself, and to Christ, the light of the world, and to the light of the word, and to a participation of the light of grace here, in which they see light, and behold the above things, and of the light of glory hereafter. This is a phrase used by the Jews, at the time of the passover, when they praise the Lord, and give thanks unto him for the wonders he wrought for their fathers and for them, as that he had brought them out of bondage to liberty, and from sorrow to joy, and מאפלה לאור גדול, "from darkness to a great light" ^e. Conversion is the end of the Gospel ministry, and illumination is necessary to it; yea, it lies in a turn from darkness to light, as is here expressed: and this conversion is not a mere external one, or a reformation of manners; this is indeed sometimes called a conversion, and is a man's turning from the evil of his ways, from a vicious life and conversation, to a sober way of living, and is often brought about through the ministry of the word; but then this may be where true conversion is not, and where there is no special illumination of the Spirit, nor any true spiritual light; and there may be a turning again to the former course of life; besides, this external conversion, when it is right and genuine, is the fruit and effect of inward conversion, or true grace, and is at most but the evidence of it: nor is it a conversion to a doctrine in a professional way; men may be converted in this sense, and remain wicked; they may have the form, but not the power of godliness; know the doctrine and profess it, and yet be strangers to the experience of it: nor does it design a restoration after backslidings; which sometimes goes by the name of conversion, such as was Peter's after his fall; but the first work of conversion is here meant, which is internal, and is a turn of the hearts of men; and is not the work of man, but of God, who has the hearts of all in his hands, and can turn them as he pleases; and is what man is passive in, he does not turn himself, but is turned by the Lord; though ministers may be, and are instruments in it. It follows,

and from the power of Satan unto God: this power of Satan regards not his power over the rest of the devils, whose prince and head he is; hence he is called the prince of devils, and the prince of the power of the air; but his power over the world of men, which he has by usurpation, and therefore is called the prince of the world; but not his power over the bodies of men, by possessing them, inflicting diseases, and death itself upon them, nor over their estates; all which is only by permission of God, whenever he exercises it; but over the souls of men, in whom he rules as in his own kingdom: he is the strong man armed, and the hearts of men are his palaces, which are guarded with devils and unclean lusts; when all the goods are kept in peace by him, there is no concern about sin, no inquiry after salvation, no dread of the curses of the law, nor fear of hell and damnation, but all in the utmost security: and he not only dwells in the hearts of unregenerate persons, but he works effectually there; by stirring up their corruptions, putting ill things into their minds, and instigating them against true spiritual and powerful religion, and the professors of it: he has power over the minds of them that believe not, to blind them, by keeping them in blindness, and increasing it; which he does by diverting their minds from hearing the Gospel; and whilst hearing it, by filling them with enmity against it. Moreover, they are led by him as captives at his will; they are in his power, as the bird is in the snare of the fowler, and as a prisoner in the hands of a jailer; and are entirely at his beck and command, and do his lusts, and obey his will: and this also may have a particular respect to the power and authority which he exercised over the Heathens, before the Gospel came among them; Satan usurped a power over the Gentile world, and took upon him to be the god of it; and for many hundred of years was worshipped in their idols; and he held them fast bound unto him in the fetters of ignorance, superstition, and idolatry; but now the Gospel was sent among them to free them from this power and tyranny of his; and it was made effectual to the turning of multitudes of them from him, and subjection to him, which is done in the effectual calling of every person; not that Satan then has no more power over them to tempt and distress them, but not to rule over them, and lead them about at pleasure, and much less to devour and destroy them: and then also are they turned to God, to have true knowledge of him, and an hearty desire after him, which they had not before; and to a love of him, whose hearts before were enmity to him; and to believe in him, and trust in him as the God of providence, and of grace; and to have communion with him; and to be subject to his government, and yield a cheerful obedience to him, both externally and internally.

That they may receive forgiveness of sins: as an act of God's free grace, through the blood of Christ, which was shed for it; and which free and full forgiveness of sins is published in the Gospel, that whoever believes in Christ, may by faith receive it. This is what every enlightened soul sees it needs, and is desirous of; it is the first thing it wants, and asks at the hands of God; and nothing can be more suitable to its case, and welcome to it; and this is the good news which is declared in the ministry of the Gospel: and it is had in a way of receiving; for it is not purchased with money, nor procured by the merits of men; but is a gift of God, which is received by the hand of faith into the conscience of the enlightened sinner; the consequences of which are peace, joy, and comfort.

And inheritance among them which are sanctified by faith that is in one: by the "inheritance" is meant, either something enjoyed now, as God himself, who is the portion of his people, and the lot of their inheritance; or a part and interest in Christ, who is that good part and portion, and which shall never be taken away; and the blessings of grace in him, which, besides forgiveness of sins, are peace with God, a justifying righteousness, and adopting grace: or rather eternal glory and happiness hereafter is here designed, which is called an "inheritance" or "lot", in allusion to the land of Canaan, which was distributed by lot; not that heaven is a casual thing; but it signifies that every Israelite indeed will have their share and portion in it. There are many things which show an agreement between heaven, and the land of Canaan; that was a goodly land, and ready prepared for the Israelites; and so heaven is the better country, and the city and kingdom God has prepared for his people from the foundation of the world: a wilderness was passed through first, and many battles fought before it was possessed; the people of God pass through the wilderness of this world, and fight the good fight of faith, and then enter into rest: the Israelites were introduced into it, not by Moses, but by Joshua; and saints get to heaven, not by the works of the law, but by Christ the Saviour, another Jesus or Joshua: and lastly, Canaan was a place of rest; and so is heaven. Moreover, it may be so called, in allusion to inheritances among men, though it vastly exceeds all earthly ones, being incorruptible, undefiled, which fadeth not away, reserved in the heavens; yet it bears some likeness to them; it is what is bequeathed to the children of God by their heavenly Father, and comes to them through the death of Christ the testator, and is for ever: it is neither purchased nor acquired, but is freely given; belongs only to the children of God, and is their Father's free gift unto them, and is only enjoyed by such who are "sanctified"; and it lies among them, and will be jointly and equally possessed by them. The heirs of salvation are said to be sanctified in different senses; they are sanctified by God the Father in eternal election, being separated from others, and chosen through sanctification to it; and they are sanctified "in" and "by" the Lord Jesus Christ: they are sanctified in him representatively, he being the covenant head of his people, has all grace, and so all holiness in him for them, which is perfect and complete; and this is the source of all that holiness that is in them, and which they have communicated to them by virtue of their union to him; and also they are sanctified "in" him through the imputation of the holiness of his human nature to them, which is a branch of their justification before God; and they are sanctified by him meritoriously, or by his blood, through which their sins are expiated, and fully atoned for; and so in this sense they are sanctified by it: and they are sanctified internally by the Spirit of God, who in regeneration produces principles of grace and holiness in them, which were not there before; man was originally possessed of a perfect moral holiness, but through sin is become an unholy creature; and in the same state and condition are the children of God by nature, as others, and need the sanctifying influences of the divine Spirit to make them meet for the undefiled inheritance: and this inheritance these sanctified ones receive by faith now, as they do the forgiveness of their sins; that is, they now receive by faith the promise of the inheritance, and the earnest and pledge of it, and their right unto it, and claim upon it: for the phrase,

by faith that is in me, is not to be connected with the word "sanctified", but with the word "receive", in the preceding clause; and has respect to both benefits, which it receives from Christ, the object of it here expressed; for it is not any faith, but faith which is in Christ, by which these blessings of grace are received and enjoyed: and the whole of this shows the great ends and usefulness of the Gospel ministry.

Whereupon, O King Agrippa,.... Having been favoured with this illustrious appearance of the Lord and with this declaration and commission from him:

I was not disobedient unto the heavenly vision; to Christ himself, who appeared from heaven in so much light and glory, and spoke unto him, and appointed him what he should be, and do, and declared what use he should be of: he did not disbelieve what Christ said, nor was he disobedient to the orders he gave, but immediately set about the work he called him to, without consulting flesh and blood; see Gal 1:16.

But showed first unto them of Damascus,.... The Jews at Damascus to whom the apostle first preached; see Act 9:20.

and at Jerusalem, and throughout all the coasts of Judea; observing the order of his mission, Act 26:17 though it was not until after he had been in Arabia, and had returned to Damascus, that he went to Jerusalem, and preached there; see Gal 1:17 compared with Act 9:28.

and then to the Gentiles; as at Antioch in Pisidia, at Iconium, Derbe, and Lystra in Lycaonia; and at Philippi, Thessalonica, and Berea in Macedonia; and in many places in Greece and Asia, as at Athens, Corinth, Ephesus, and others, as this history shows; and indeed he preached the Gospel from Jerusalem round about to Illyricum;

that they should repent; that is, that they should repent of their sins; of sin in general, as it is committed against God, is a transgression of his law, and as it is in itself exceeding sinful, and in its effects dreadful; and of particular sins, such as men have been more especially addicted to, and of which the Jews and Gentiles, the apostle was sent unto, and to whom he preached, had been guilty: as the former of their will worship, and following the commandments and traditions of men, thereby making void the law of God; of their rejection and crucifixion of the Messiah; of their persecution of his apostles, ministers, and people; and of their trust in, and dependence upon, their own righteousness for justification: and the latter of their immoralities, superstition, and idolatry; and both not of the outward gross actions of life only, but of inward sins and lusts: and repentance of each of these lies in a different sentiment of them; in a detestation and abhorrence of them; in shame and confusion on account of them; in self-reflections upon them, and humiliation for them; in an ingenuous acknowledgment of them, and turning from them: and this is not a national repentance which the ministers of the Gospel are to show to men the necessity of; though this is not unworthy of them, when there is a call in Providence to it, and the state of things require it; much less a legal one, but an evangelical repentance; which has along with it faith in Christ Jesus, dealing with his blood and righteousness for the remission of their sins, and their justification before God; and which springs from, and is encouraged and heightened by, a sense of the love of God: and now this being a part of the Gospel ministry, does not suppose it to be in the power of men to repent of themselves, since no man, whilst he remains insensible of the evil nature of sin, and the hardness of his heart continues, which none but God can remove, can repent; and when he becomes truly sensible, he then prays to God to give him repentance, and to turn him: nor does it at all contradict its being a blessing of the covenant, a gift of Christ, and a grace of the Spirit of God; nor does it suggest, that the preaching of the word is sufficient of itself to produce it; the contrary of which the ministry of John the Baptist, of Christ, and of his apostles, declares; but the design of its being insisted on in the Gospel ministry, is to show that men are sinners, and in such a state and condition, that they are in need of repentance, and that without it they must perish; and the rather this is to be quietly inculcated, since true repentance is unto life, is the beginning and evidence of spiritual life, and issues in eternal life; and since there is a close connection between that and salvation, and that without it there is no salvation. It follows,

and turn to God; this is to be understood, not of the first work of conversion, which is God's work, and not man's act, and in which man is passive, and which is before repentance, whereas this follows upon it; though the ministers of the word have a concern with this; to bring about this is the design and use of their ministrations; their business is to show the nature of conversion, what it is, and wherein it lies; to rectify mistakes about it, and to observe the necessity of it: but here is designed a turning to God, in consequence of the grace of first conversion; by an acknowledgment and confession of sin to God, by an application to him for pardoning grace and mercy, by a trust and dependence on him for righteousness, life, and salvation, and by obedience to his commands and ordinances. It intends a turning of the Jews from their evil principles and practices, from the traditions of their elders to the law of God, the Gospel of Christ, and the ordinances of it, and of the Gentiles, from their idols to the worship of the true and living God:

and do works meet for repentance the same with "fruits meet for repentance", Mat 3:8. And such as are particularly mentioned in 2Co 7:11 they are they which are the reverse of the evil actions they have been guilty of, and which are properly good works. And they are they which are done according to the will of God declared in his word, this is a requisite of a good work; what is not according to the word of God is not a good work, nor can it be any evidence of repentance; and they are also such as spring from love to God, for if they are done through fear of punishment, or for sinister and selfish ends, they show repentance to be a mere legal one: and they are such as are done in faith, in the name and strength of Christ, and to the glory of God by him. All external good works are designed, which show that the inward repentance professed, and that the outward change made in religion and worship, are genuine and sincere: the doctrines of internal repentance and outward worship, and all good works, are parts of the Gospel ministry, and to be insisted on in their proper places.

For these causes the Jews caught me in the temple,.... He means the Asiatic Jews, who finding him in the temple, laid hold on him, and dragged him out of it: and, as he says, went about to kill me; for no other reason, but for preaching to the Gentiles, and for preaching the above doctrines to them: what he refers to is in Act 21:27.

Having therefore obtained help of God,.... Both to preach the Gospel, and escape danger; for he had delivered him many a time both from Jews and Gentiles, according to his promise, Act 26:17 and particularly from the Asiatic Jews, when they were about to kill him, by the means of Lysias the chief captain, who rescued him out of their hands; and also from the lying in wait of the Jews to take away his life, and the various methods they used both with Felix and Festus to get him into their power: but the Lord appeared for him, and saved him from all their pernicious designs against him; and therefore he could say as follows,

I continue unto this day: in the land of the living, though in bonds:

witnessing both to small and great; to kings and subjects, as now to Agrippa, Festus, the chief captains and principal inhabitants of Caesarea, and to the common people assembled; to high and low, rich and poor, bond and free, male and female, young and old; to persons of every state, age, and sex:

saying none other things than those which the prophets and Moses did say should come. This he mentions in opposition to the charge against him, as that he spoke against the law of Moses, as well as against the temple, and the people of the Jews; whereas his doctrine was perfectly agreeable to the writings of Moses, and the prophets, concerning the Messiah, they speak of in many places, and the Jews expected. There is an entire harmony and agreement between the writings of Moses, and the prophets of the Old Testament, and the apostles of the New, in all the doctrines of the Gospel revelation; in the doctrine of a trinity of persons in the unity of the divine essence, and of the proper deity of each person; in the doctrines respecting the person, offices, and work of Christ; that he is the Son of God, God and man in one person, and the only Mediator between God and man; and that he is prophet, priest, and King; and that the great work he was appointed to, undertook, and came about, and has fulfilled, is the redemption of his people; and in the several doctrines of grace concerning the choice of men to salvation, the covenant made with Christ on account of them, their redemption, justification, and pardon, their repentance and good works, the resurrection of the dead, and a future state: the particular things instanced in, the apostle preached, and Moses and the prophets said should be, and in which they agreed, are as follow.

That Christ should suffer,.... Great afflictions in soul and body, and death itself; this is recorded by Moses, Gen 3:15 and is the sense of many of the types, as of the passover, brazen serpent, &c. and of all the sacrifices which from God were appointed by him, and is the constant account of all the prophets from the beginning to the end; see Psa 22:1 Dan 9:26. The sufferer is Christ, or the Messiah, not the Father, nor the Spirit, but the Word, or Son of God, and not in his divine nature, which was incapable of suffering, but in his human nature; though sufferings may be ascribed to his whole person, both natures being united in him: and hence they became efficacious to answer the purposes for which they were endured; and which he endured, not for himself, nor for angels, but for chosen men, sinners, and ungodly persons; in order to make peace and reconciliation for them, procure the pardon of their sins, obtain eternal redemption for them, deliver them from all evil, and from all enemies, and bring them nigh to God: and what he suffered were no other than what had been foretold in the writings of the Old Testament, which all along represent the Messiah as a suffering one; and in particular that he should suffer in his character, be reproached, and accounted a worm, and no man, Isa 53:3 and in his soul and body, and be put to death and buried, as the above prophecies referred to show; the several circumstances leading on to, or attending his sufferings and death, are distinctly expressed; as the betraying him by one of his disciples, selling him for thirty pieces of silver, his being forsaken by all his disciples, his crucifixion between two thieves, the parting of his garments, giving him gall and vinegar to drink, and the piercing his side with a spear, Psa 41:9. And to this agreed the doctrine of the apostle, who taught that Jesus of Nazareth was the Christ that was to come, and that he had suffered all that Moses and the prophets did say should come upon him: but these were not the present sentiments of the Jews, who expected the Messiah to be a temporal Prince and Saviour, and to live in great outward prosperity, and for ever.

And that he should be the first that should rise from the dead: by his own power, and to an immortal life, as Jesus did; and so is the firstborn from the dead, and the first fruits of them that slept: a type of this, in the deliverance of Isaac, is recorded by Moses in Gen 22:12 compared with Heb 11:19 and the thing itself is foretold by many of the prophets, Psa 16:10.

and should show light unto the people, and to the Gentiles: in his own person to the people of the Jews, and by his apostles to the Gentiles. In the writings of Moses he is spoken of as the great prophet God would raise up in Israel, to whom they should hearken; and as the Shiloh to whom the gathering of the people should be, Deu 17:15 and that he should be a light to both Jews and Gentiles, through the ministration of the Gospel, is said by the prophets, Isa 9:2 and these were the things which the apostle asserted in his ministry, in perfect agreement with those writings.

And as he thus spake for himself,.... Asserting the integrity and innocence of his past life and conversation, in proof of which he appealed to the Jews themselves; setting forth the prejudices to the Christian religion he had been under; declaring the heavenly vision that had appeared to him, and the divine orders he had received; alleging, that in his ministry there was an entire harmony between him, and the writings of Moses, and the prophets, for which the Jews professed a veneration; as he was thus vindicating himself, ere he had well finished his apology,

Festus said with a loud voice; that all might hear, and being moved with resentment at what he had heard; and it may be, he was displeased with Paul that he took so much notice of Agrippa, and so often addressed him, and appealed to him, when he scarce ever turned to, or looked at him:

Paul, thou art beside thyself; not in thy senses, or right mind, to talk of such an appearance and vision, and especially of the resurrection of a person from the dead. This is no unusual thing for the ministers of the Gospel to be reckoned madmen, and the doctrines they preach madness and folly: our Lord himself was said to be beside himself, and to have a devil, and be mad; and so were his apostles, Mar 3:21 and it is not to be wondered at that natural men should entertain such an opinion of them, since what they deliver is quite out of their sphere and reach: Festus added,

much learning doth make thee mad; the apostle was a man of much learning, both Jewish, Greek, and Roman; and Festus perceived him to be of great reading by his making mention of Moses, and the prophets, writings which he knew nothing at all of. And as this sometimes is the case, that much reading, and hard study, do cause men to be beside themselves, he thought it was Paul's case: so the philosopher ^f suggests, that men of great wit and learning, and who are closely engaged in study, whether in philosophy, or politics, or poetry, or in technical affairs, are inclined to be melancholy, and phrenetic.

But he said, I am not mad, most noble Festus,.... That is, Paul said, as the Alexandrian copy, and some others, and the Vulgate Latin, Syriac, and Ethiopic versions read: he replied to Festus, to whom he gives his title of honour, not out of fear, nor flattery, but according to custom; and though he used him in such a reproachful manner, as if he was not himself, which he denies; nor did what he had said show anything of that kind, but the reverse, to which he appeals;

but speak forth the words of truth and soberness; which are true in themselves, being perfectly agreeable to the Scriptures of truth; and are what Christ, who is truth itself, had spoken, and of which he is the subject; and which the spirit of truth leads into, and owns and blesses: the Gospel in general, and all the doctrines of it, are words of truth; they are true, in opposition to that which is false, there is nothing of falsehood in them, no lie is of the truth; and to that which is fictitious, as the counterfeit Gospel of false teachers, which looks like the Gospel, and has the appearance of truth, but in reality is not; and to that which is but shadow, the Gospel, and the truths of it, are solid and substantial ones; hence the law and truth are opposed to each other, Joh 1:17 and there are particular doctrines of the Gospel, and such as the apostle had been speaking of, or referred unto, which are called truth, words of truth, and faithful sayings; as that Jesus Christ is the Son of God; that he is God manifest in the flesh, or is God and man in one person; that he came into the world to save the chief of sinners; that he suffered, died, and rose again from the dead; that justification is by his righteousness; and that as he is the first that rose from the dead, others will rise also; or that there will be a resurrection of the dead by him; see 1Jo 2:21 1Ti 1:15. And these are "words of soberness" also; they are words of the highest wisdom, which contain the wisdom of God in a mystery, even hidden wisdom, the deep things of God, and such as could never have been found out by the wisdom of men; they are the means of bringing a man to himself, to his right mind, who before was not himself; of causing a man to think soberly of himself, and not more highly than he ought to think, even to think of himself, that he is the chief of sinners, and the least of saints; and of speaking soberly, wisely, and prudently; and of living soberly, righteously, and godly: they are doctrines, as delivered by the faithful ministers of them, which come from a sound and sober mind, and have a tendency to make wise and sober; and therefore should be spoken "forth", openly and boldly, freely and faithfully, constantly and continually, as they were by the apostle, whatever reproaches, calumnies, and reflections may be cast upon them for so doing, even though they may be called fools and madmen.

For the king knoweth of these things,.... Something of them, of the sufferings and resurrection of the Messiah, and of his showing light to Jews and Gentiles, as they are spoken of by Moses and the prophets, whose writings Agrippa was conversant with, and of these things as fulfilled in Jesus of Nazareth; at least he had heard the report of them, how that they were said to be accomplished in him.

Before whom also I speak freely; because of the knowledge he had of these things:

for I am persuaded that none of these things are hidden from him; as that Moses and the prophets have foretold then, and that they have had their fulfilment in Jesus;

for this thing was not done in a corner: the ministry of Jesus was, public, his miracles were done openly, his suffering the death of the cross under Pontius Pilate was generally known, and his resurrection from the dead was a well attested fact, and the ministration of his Gospel to Jews and Gentiles was notorious. The Arabic and Ethiopic versions refer this to Paul's words and actions, that what he had said and done were not private but public, and of which Agrippa had had, by one means or another, a full account; but the other sense is best.

King Agrippa, believest thou the prophets?.... What they have said concerning the person, office, sufferings, death, and resurrection of Christ, and that what they have said is fulfilled in Jesus of Nazareth?

I know that thou believest; that what the prophets said were true, and are accomplished.

Then Agrippa said unto Paul,.... Either seriously or ironically; rather the former, arising from the convictions of his mind, which he could not stifle nor conceal:

almost thou persuadest me to be a Christian; to profess faith in Jesus as the Messiah, to embrace his doctrine, and submit to his ordinances, which is to be a Christian, at least externally: and when he says "almost", or "in a little", his meaning is, that within a little, or very near, he was of being persuaded to embrace Christianity; or in a little matter, and in some respects; or rather in a few words, and in a small space of time, Paul had strangely wrought upon him to incline to the Christian religion; though the first sense, that he was almost, or within a little of being a Christian, seems to be the best, as appears by the apostle's reply to it: what it is to be a real Christian; see Gill on Act 11:26. An almost Christian is one that has much light and knowledge, but no grace; he may know something of himself and of sin, of its being a violation of the law of God, and of the bad consequences of it, but has not true repentance for it; he may know much of Christ in a speculative way, concerning his person and offices, as the devils themselves do, and of the good things which come by him, as peace, pardon, righteousness, and salvation; but has no application of these things to himself; he may have a large notional knowledge of the doctrines of the Gospel, but has no experience of the power, sweetness, and comfort of them in his own soul; all his knowledge is unsanctified, and without practice: he is one that has a taste of divine things, but has not the truth of them; he may taste of the heavenly gift, of the good word of God, and of the powers of the world to come; yet it is but a taste, a superficial one, which he has; he does not savour and relish these things, nor is he nourished by them: he has a great deal of faith in the historical way, and sometimes a bold confidence and assurance of everlasting happiness; but has not faith of the right kind, which is spiritual and special, which is the faith of God's elect, the gift of God, and the operation of his Spirit; by which the soul beholds the glory, fulness, and suitableness of Christ, under a sense of need, and goes forth to him, renouncing everything of self, and lays hold upon him, and trusts in him for salvation; and which works by love to Christ and his people, and has with it the fruits of righteousness: he may express a great deal of flashy affectation to the word, and the ministers of it, for a while, but has nothing solid and substantial in him; he may partake of the Holy Ghost, of his gifts largely, but not of special and internal grace; and indeed he can only be an almost Christian, that becomes one merely through the persuasion of men: it is one part of the Gospel ministry to persuade men, but this of itself is ineffectual; a real Christian is made so by the power of divine grace. Agrippa was only persuaded, and but almost persuaded by the apostle to be a Christian, but not by the Lord, nor altogether, who persuades Japheth to dwell in the tents of Shem.

And Paul said, I would to God,.... This prayer of the apostle's shows his affection for the souls of men, and his great desire for their conversion, and also his sense of the power and grace of God, as necessary to it:

that not only thou, but also all that hear me this day, were both almost and altogether such as I am; that is, his wish was that not only Agrippa, but that all that were present, were not only within a little, or in some low degree, but entirely, in the highest and fullest sense, Christians, as he was; that they knew as much of Christ, and had as much faith in him, and love to him, as he had, and were as ready to serve and obey him: he does not wish that Agrippa and the rest that heard him were as he had been, a bigot for traditions and ceremonies, that trusted in his own righteousness, did many things contrary to the name of Jesus, was a blasphemer of him, a persecutor of his saints, and an injurious person; but as he now was, not meaning with respect to his civil circumstances, as a mean poor man, and a tent maker, or with respect to his single state of life, which he elsewhere advises to, 1Co 9:5 or with respect to his ministerial capacity, as an apostle of Christ, and a preacher of the Gospel; but as a Christian, and in a private capacity: his sense is, he wished that they were as he, regenerated by the Spirit of God, new creatures in Christ, called by the grace of God with an holy calling, believers in Christ, lovers of him, pardoned by his blood, justified by his righteousness, sanctified by his grace, children of God, and heirs of eternal life: and all this he wishes for of God, saying, "would to God", &c. knowing that the whole of this is not of men, but of God; all grace, and every blessing of it, which make or show a man to be a Christian indeed, are from him. And this wish is expressive of true grace, which desires the good of others, and also of a spirit truly generous, that is not selfish and monopolizing; and which is concerned for the glory of God, the interest of Christ, and the weakening of Satan's kingdom: and from the whole of this it appears, that a person may arrive to true satisfaction of his own state; and that it is an evidence of grace, when the heart is drawn out in desires, after the salvation of others; and that altogether Christians are the only desirable ones; and that to be made a real Christian is the work of God, and to be ascribed to him. This the apostle wished for, for Agrippa and all that heard him; as does every Gospel minister for their hearers, the hearing of the word being the ordinary means of believing; and the rather it is desired by them, because the condemnation of those that hear the word is otherwise thereby aggravated: the apostle adds,

except these bonds; which were both troublesome and reproachful: not but that he cheerfully endured them himself, and thought it the duty of Christians to bear them patiently, when called to it, but then they were not things to be desired and wished for; the exception is not only Christian like, but humane and genteel.

And when he had thus spoken,.... These words are omitted in the Alexandrian copy, the Vulgate Latin, Syriac, and Ethiopic versions:

the king rose up; from the judgment seat; that is, King Agrippa:

and the governor; the Roman governor, Festus:

and Bernice: the sister of King Agrippa:

and they that sat with them; either in council, or to hear; the chief captains, and principal inhabitants of Caesarea.

And when they were gone aside,.... Into some apartment adjoining to the judgment hall:

they talked between themselves; that the common people might not hear their debates, and the result of them, and what were their sentiments concerning Paul and his case:

saying, this man doth nothing worthy of death, or of bonds; according to the Roman laws; for as yet there were no laws among the Romans against the Christians as such, or against their professing and preaching Christ.

Then said Agrippa unto Festus,.... As declaring his sense, and by way of advice and counsel; but not as determining anything himself, for that lay in the breast of Festus, the Roman governor and judge:

this man might have been set at liberty; from his bonds and imprisonment; for ought that appears against him, or any law to the contrary:

if he had not appealed unto Caesar; wherefore an inferior judge could not release him; but so it was ordered in divine Providence, that he should appeal to Caesar, that he might go to Rome, and there bear a testimony for Christ; however, this declaration of Agrippa, and what he and the governor and the rest said among themselves, are a considerable proof of the innocence of the apostle.

¹ tn Grk “by receiving authority.” The participle λαβών (labwn) has been taken instrumentally.

² tn Grk “cast down a pebble against them.” L&N 30.103 states, “(an idiom, Grk ‘to bring a pebble against someone,’ a reference to a white or black pebble used in voting for or against someone) to make known one’s choice against someone – ‘to vote against.’ …‘when they were sentenced to death, I also voted against them’ Ac 26:10.”

³ tn Grk “when they were being executed”; but the context supports the sentencing rather than the execution itself (cf. L&N 30.103).

¹ tn Grk “and punishing…I tried.” The participle τιμωρῶν (timwrwn) has been translated as a finite verb due to requirements of contemporary English style. Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

² sn See the note on synagogue in 6:9.