Atos 26
Bob Utley · You Can Understand the Bible
Atos 26:1
26:1 "stretched out his hand" This was a gesture of greeting and oratorical introduction (cf. Acts 12:17; 13:16 and 21:40, in which gestures of the hand are used for attention and silence).
Atos 26:2-3
26:2-3 Paul introduces his defense in a typical formal and flattering way, as he did in his trial before Felix (cf. Acts 24:10), which was probably a culturally expected necessity. SPECIAL TOPIC: PAUL'S LEGAL DEFENSE 26:2 "In regard to all the things of which I am accused by the Jews" Agrippa II had been put in charge of the temple and Priesthood by Rome. Although pro-Roman and educated in Rome, he understood the intricacies of the Jewish faith (cf. Acts 26:3). SPECIAL TOPIC: JEWS ▣ "fortunate" This is the same term which introduces each of the Beatitudes of Matt. 5:3-12; Luke 6:20-22; and Ps. 1:1 in the Septuagint. 26:3 NASB, NKJV, Peshitta "all customs and questions" "all customs and controversies" "all of the Jewish customs and disputes" "customs and controversy" "all our Jewish customs and controversies" The first term is ethōn, from which we get the English word "ethnic," or the cultural aspect of a particular people group. The second term dzētēmatōn is used often in Acts to denote debates and arguments over aspects of rabbinical Judaism (cf. Acts 15:2; 18:15; 23:19; 25:19; 26:3). These were not uncommon because of the existence of several factions within first century Judaism: Sadducees Pharisees (also the theological factions of Shammai and Hillel) the Essene community (DSS) the zealots (Sicarii)
Atos 26:4-8
26:4 "all Jews know my manner of life" Paul has repeated this several times (cf. Acts 22:3-5; 23:1; 24:16; 25:8). Paul had lived an exemplary life among the Jews in Jerusalem (cf. Acts 26:5). ▣ "my own nation" It is uncertain where Paul grew up. This could refer to (1) Tarsus in Cilicia or (2) Jerusalem. 26:5 "if" This is a THIRD CLASS CONDITIONAL SENTENCE which means potential action. In this context Paul knew they could testify about his faithful, zealous past in Judaism, but they would not. ▣ "Pharisee according to the strictest sect of our religion" This was a theological sect of Judaism which emerged during the Maccabean Period. It was committed to the oral tradition (Talmud) surrounding, explaining, and applying the Hebrew Scriptures. SPECIAL TOPIC: PHARISEES 26:6 "the hope of the promise made by God to our fathers" This refers to the OT prophecy of the coming of the Messiah the resurrection of the dead (cf. Acts 23:6; 24:15; Job 14:14-15; 19:25-27; Dan. 12:2) Paul saw "the Way" as the fulfillment of the OT (cf. Matt. 5:17-19; Galatians 3) SPECIAL TOPIC: MESSIAH SPECIAL TOPIC: THE KERYGMA OF THE EARLY CHURCH SPECIAL TOPIC: RESURRECTION SPECIAL TOPIC: THE PATH, THE WAY SPECIAL TOPIC: HOPE 26:7 "our twelve tribes" The tribal lineage (children of Jacob) was still very important to the Jews. Many of the ten northern tribes never came back from Assyrian exile (722 B.C.). We know some tribal information from the NT. Mary, Joseph, and Jesus were from the tribe of Judah (cf. Matt. 1:2-16; Luke 3:23-33; Rev. 5:5) Anna's tribe is identified as Asher (cf. Luke 2:36) Paul's tribe is identified as Benjamin (cf. Rom. 11:1; Phil. 3:5) Herod the Great was jealous of this and had the temple records, which showed genealogies, burned. For "twelve" see SPECIAL TOPIC: THE NUMBER TWELVE ▣ "hope" One wonders exactly which hope Paul is referring to. From the larger context one would assume the resurrection (cf. Acts 26:8). SPECIAL TOPIC: HOPE ▣ "as they earnestly serve God night and day" Paul loved his racial group (cf. Rom. 9:1-3). He knew how hard they tried to serve YHWH. He also uniquely knew the danger of legalism, dogmatism, and elitism. "Night and day" was an idiom of intensity and regularity (cf. Acts 20:31; Luke 2:37). 26:8 "Why is it considered incredible among you people" Paul is speaking to two groups: Agrippa and other Jews present the Gentiles present, such as Festus ▣ "if" This is a FIRST CLASS CONDITIONAL SENTENCE which is assumed to be true from the author's perspective or for his literary purposes. ▣ "God does raise the dead" This phrase speaks of the Jewish hope of a general resurrection (see Job 14:14-15; 19:25-27; Isa. 25:8; 26:19; Dan. 12:2-3; see SPECIAL TOPIC: PHARISEES), but Paul had Christ's resurrection specifically in mind (cf. 1 Cor. 15:1-28). These Sadducean accusers would be getting very nervous at this point (cf. Acts 23:1-10). SPECIAL TOPIC: RESURRECTION
Atos 26:9-11
26:9 Paul (egō, "I" and emautō, "myself") confesses his misdirected religious enthusiasm, which he now realizes was not the will of God (cf. 1 Tim. 1:13). He thought that by persecuting the followers of Jesus he was serving God and pleasing God (as did his Jewish opponents). Paul's world and worldview totally changed on the Damascus road (cf. Acts 9). ▣ "the name" This Semitic idiom means "the person of" (cf. Acts 3:6,16). This is no magic formula, but a personal relationship! SPECIAL TOPIC: The Name of the Lord (NT) ▣ "Jesus of Nazareth" This could refer to the city where he grew up or an OT Messianic title. See SPECIAL TOPIC: JESUS THE NAZARENE 26:10 "the saints" Literally this is "the holy ones." Paul knew now exactly whom he had persecuted and killed, God's people! What a shock, sorrow, and enlightenment Paul's Damascus vision must have been, a total reorientation of thought and life! For "saints" see SPECIAL TOPIC: SAINTS ▣ "having received authority" Paul was an "official" persecutor for the Sanhedrin. ▣ "when they were being put to death" This shows the intensity of the persecution. The "Way" was not a minor issue; it was a life-and-death issue and it still is! ▣ "cast my vote against them" This is the technical word in Greek for an official vote either in the Sanhedrin or a local synagogue. But because no local synagogue could/would vote on death issues, it was probably the Sanhedrin. If it was in the Sanhedrin, then Paul had to have been married. The term originally meant "a pebble," which was used to cast a vote—either a black one or a white one (cf. Rev. 2:17) 26:11 "tried to force" This is an IMPERFECT TENSE of a Greek term that means to force or compel (cf. Acts 28:19), but here it is used in the sense of tried. It refers to a repeated action in past time. ▣ "to blaspheme" Saul attempted to force them to publicly affirm their faith in Jesus as the Messiah and then condemn them. In later persecutions, believers were forced to reject faith in Christ, but this context is a different cultural situation. "being furiously enraged" "being exceedingly enraged" "I was so furiously enraged" "I was so furious" "my fury against them was so extreme" "being exceedingly mad" This is a very intense ADVERB ("much more") and PARTICIPLE (PRESENT MIDDLE [deponent]). Festus uses the same root for Paul (i.e., "rave" in Acts 26:24)
Atos 26:12-18
26:12 Luke records Paul's personal testimony three times in Acts, 9:1-31; 22:3-21, and here. God's mercy and election towards Saul are so obvious. If God in Christ can forgive and use this man, He can forgive and use anyone! 26:13 See full note in Acts 9:3. The fact that there is variation in details in all three places where Paul shares his conversion speaks to the accuracy of Luke's recording of Paul's legal defenses (and, thereby, also the sermons) in Acts! 26:14 See full note at Acts 9:4. Frank Stagg, New Testament Theology, has a great paragraph on the vital connection between Jesus and His church. "The most important fact about judgment is that we are judged in relation to Christ. In turn, this is a judgment in relation to his people. Our true relationship to him is reflected in our relationship to his people. To serve them is to serve him and to neglect them is to neglect him (Matt. 25:31-46). Never does the New Testament allow one to divorce his relationship to Christ from that to other people. To persecute them is to persecute him (Acts 9:1-2,4-5; 22:4,7-8; 26:10-11,14-15). To sin against the brethren is to sin against Christ (1 Cor. 8:12). Though we are not saved by our works, we are judged by them; for they reflect our true relationship to Christ and his grace. Judgment is merciful toward them that accept judgment, and judgment is merciful toward them who are merciful (Matt. 5:7)" (p. 333). ▣ "Hebrew dialect" In Paul's three personal testimonies in Acts, this is the only one in which the detail of Jesus speaking Aramaic is mentioned. See full note at Acts 22:2. ▣ "Saul, Saul" This last half of Acts 26:14 and the last part of Acts 26:15, as well as Acts 26:16-18, are a quote from Jesus to Paul on the Damascus road. ▣ "It is hard for you to kick against the goads" This phrase is unique to this context, possibly because it was a Greek/Latin proverb, not Jewish. Paul always knew to what audience he was speaking and how to communicate to them! This is referring to a pointed stick used by those who directed oxen to pull carts or plows projections on the front of the cart or wagon to keep the animals from kicking backward This proverb was used to denote the human futility of resisting divine initiatives. 26:15 See complete note at Acts 9:5. ▣ "Jesus whom you are persecuting" This shows the close connection between Jesus and His church, (cf. Matt. 10:40; 25:40,45). To hurt them is to hurt Him! 26:16 "'But get up and stand on your feet'" These are both AORIST ACTIVE IMPERATIVES. This sounds very familiar to the prophetic call of Jeremiah 1:7-8 and Ezekiel 2:1,3. ▣ "'for this purpose I have appeared to you'" God had a specific assignment for Paul. Paul's conversion and call are not typical, but extraordinary! God's mercy is powerfully demonstrated in Paul's selection for Kingdom service and Kingdom growth. ▣ "I have appeared to you. . .I will appear to you" These are both forms of horaō. The first is AORIST PASSIVE INDICATIVE and the second is FUTURE PASSIVE INDICATIVE. In a sense Jesus is promising Paul future personal encounters. Paul had several divine visions during his ministry (cf. Acts 18:9-10; 22:17-21; 23:11; 27:23-24). Paul also mentions a training period in Arabia in which he was taught by Jesus (cf. Gal. 1:12,17,18). ▣ "to appoint" This is literally "to take into the hand." It was an idiom of destiny (cf. Acts 22:14; 26:16). ▣ "a minister and a witness" The first term literally referred to an "under-rower" on a ship. It came to be used idiomatically for a servant. From the second term, martus, we get the English term "martyr." It had a double meaning: a witness (cf. Luke 11:48; 24:48; Acts 1:8,22; 5:32; 10:39,41; 22:15) a martyr (cf. Acts 22:20) Both connotations were the personal experience of most of the Apostles and many, many believers throughout the ages! 26:17 "rescuing you" This is a PRESENT MIDDLE PARTICIPLE. In the MIDDLE VOICE this word usually means "to select" or "choose." Normally it is translated "rescue" or "deliver" (cf. Acts 7:10,34; 12:11; 23:27). God's providential care is evident here. Paul received several of these visions during his ministry in order to encourage him. This possibly alludes to the Septuagint's reading of Isa. 48:10 or possibly Jer. 1:7-8,19. ▣ "from the Jewish people and from the Gentiles" Paul will suffer opposition from both groups. Paul's suffering in ministry is vividly described in 2 Cor. 4:8-12; 6:4-10; 11:23-27. ▣ "to whom I am sending you" The "I" is emphatic (egō) here as in Acts 26:15. The VERB is apostellō (PRESENT ACTIVE INDICATIVE), from which we get the term "Apostle." As the Father sent Jesus, so Jesus sends His witnesses, apostles (cf. John 20:21). SPECIAL TOPIC: SEND (apostellō) 26:18 "to open. . .turn" These are both AORIST INFINITIVES This may be an allusion to Isa. 42:7. The Messiah will open blind eyes as imagery for opening spiritual eyes (i.e., John 9). Gospel knowledge and understanding must precede the call to a volitional response (repentance and faith). Satan tries to close our minds and hearts (cf. Matt. 13:19; 2 Cor. 4:4) and the Spirit tries to open them (cf. John 6:44,65; 16:8-11). ▣ "from darkness. . .from the dominion of Satan" Notice the parallelism. "Dominion" is the Greek term exousia, usually translated authority or power (cf. NKJV, NRSV, TEV; see SPECIAL TOPIC: AUTHORITY). The world is under the influence of personal evil (cf. Eph. 2:2; 4:14; 6:10-18; 2 Cor. 4:4; Col. 1:12-13; see SPECIAL TOPIC: PERSONAL EVIL). In the OT, particularly the prophecies of Isaiah, the Messiah was to bring sight to the blind. It was both a physical prediction and also imagery for truth (cf. Isa. 29:18; 32:3; 35:5; 42:7,16). ▣ "to light. . .to God" Notice the parallelism. Ancient humans feared darkness. It became imagery for evil. Light, on the other hand, became imagery for truth, healing, and purity. A good parallel passage on the light of the gospel is John 3:17-21. ▣ "that they may receive" The VERBAL in this phrase is another AORIST INFINITIVE. There is no "may" in the Greek text (cf. TEV, NJB). The only condition in this context is the "by faith in Me" CLAUSE, which is put last in the Greek sentence for emphasis. All of God's blessings are contingent on a faith response (i.e., receive, cf. John 1:12) to His grace (cf. Eph. 2:8-9). This is the NT counterpoint of conditional covenants in the OT. SPECIAL TOPIC: COVENANT ▣ "forgiveness of sins" Luke uses this term (aphesis) often. In Luke 4:18 it is used in an OT quote from Isa. 61:1, where it means release, which reflects the LXX usage of Exod. 18:2 and Lev. 16:26. In Luke 1:77; 3:3; 24:47; Acts 2:38; 5:31; 10:43; 13:38; 26:18, it means "the removal of the guilt of sin," which reflects the LXX usage of Deut. 15:3, where it is used of the cancellation of a debt. Luke's usage may reflect the New Covenant promise of Jer. 31:34 (also note Ezek. 36:22-36). SPECIAL TOPIC: FORGIVENESS IN THE OT SPECIAL TOPIC: SEPTUAGINT ▣ "and an inheritance" This is the Greek term klēros, which denotes the casting of lots (cf. Lev. 16:8; Jonah 1:7; Acts 1:26) to determine an inheritance, as in Gen. 48:6; Exod. 6:8; and Josh 13:7-8. In the OT the Levites did not have a land inheritance, only the 48 Levitical cities (cf. Deut. 10:9; 12:12), but the Lord Himself was their inheritance (cf. Num. 18:20). Now in the NT all believers are priests (cf. 1 Pet. 2:5,9; Rev. 1:6). The Lord (YHWH) is our inheritance; we are His children (cf. Rom. 8:15-17). SPECIAL TOPIC: BELIEVERS' INHERITANCE ▣ "those who have been sanctified" This is a PERFECT PASSIVE PARTICIPLE. Believers (faithers) have been and continue to be sanctified by faith in Christ (cf. Acts 20:21). Neither Satan nor the demonic can take this away (cf. Rom. 8:31-39). SPECIAL TOPIC: SANCTIFICATION
Atos 26:19-23
26:19 "So, King Agrippa" See note at Acts 25:13, Introduction. Paul was trying to reach this man with the gospel (cf. Acts 26:26-29). ▣ "I did not prove disobedient" The Greek term peithō is from the name of the goddess of persuasion. In this context it has the ALPHA PRIVATIVE, which negates it, thereby denoting "disobedience" (cf. Luke 1:17; Rom. 1:30; 2 Tim. 3:2; Titus 1:16; 3:3). So, in a sense, this was a forceful way in Koine Greek to negate something, but in this context, it is a literary way of affirming Paul's obedience! ▣ "heavenly vision" This refers to Paul's Damascus road encounter with the resurrected, ascended, glorified Christ. SPECIAL TOPIC: ASCENSION SPECIAL TOPIC: GLORY (NT) 26:20 "Damascus. . .Jerusalem" For Paul's preaching see Acts 9:19-25,27 for Paul's ministry in Damascus Acts 9:26-30 for Paul's ministry in Jerusalem possibly Acts 9:31 for Paul's ministry in Judea ▣ "repent and turn to God" Paul's message (cf. Acts 20:21) was the same as John the Baptist's (cf. Matt. 3:1-12; Mark 1:4-8) Jesus' early message (cf. Mark. 1:15; also note Matt. 18:3) Peter (cf. Acts 3:16,19) The Greek term repent means a change of mind. The Hebrew word means a change of action. Both are involved in true repentance. The two New Covenant requirements (which are also old Covenant requirements, i.e., 2 Chr. 7:14) for salvation are repentance (turning from self and sin) and faith (turning to God in Christ). SPECIAL TOPIC: REPENTANCE (NT) SPECIAL TOPIC: REPENTANCE (OT) SPECIAL TOPIC: FAITH, BELIEVE, OR TRUST ▣ "performing deeds appropriate to repentance" The believer's lifestyle (PRESENT ACTIVE PARTICIPLE) confirms his/her initial faith commitment (cf. Matt. 3:8; Luke 3:8; Eph. 2:8-10, James and 1 John). God wants a people who reflect His character. Believers are called to Christlikeness (cf. Rom. 8:28-29; 2 Cor. 3:18; 7:1; Gal. 4:19; Eph. 1:4; 2:10; 4:13; 1 Thess. 3:13; 4:3,7; 5:23; 1 Pet. 1:15). The gospel is a person to welcome truth about that person to believe a life like that person's to live All three are crucial, not optional! SPECIAL TOPIC: THE GOSPEL 26:21 It was not only Paul's theological views about Jesus being the Messiah, but his preaching to and inclusion of "the Gentiles" (cf. Acts 26:20) that caused the riot in the temple. ▣ "tried to put me to death" This is an IMPERFECT MIDDLE (deponent) INDICATIVE (tried again and again) with an AORIST MIDDLE INFINITIVE (to kill). The Jews (cf. Acts 9:24) from Asia (cf. Acts 20:3,19; 21:27,30) tried to kill Paul several times. 26:22 "testifying both to small and great" This is an inclusive Semitic idiom. It is Paul's affirmation (like Peter's, cf. Acts 10:38) that he, like God, is no respecter of persons (cf. Deut. 10:17; 2 Chr. 19:7, see fuller note at Acts 10:34). He preaches to all humans. ▣ "stating nothing but what the Prophets and Moses said" Paul is asserting that his message and audience (i.e., Gentiles) are not an innovation, but OT prophecy. He is simply following OT guidelines, promises and truths. SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN SPECIAL TOPIC: HEBREW CANON 26:23 Notice that Paul's message consisted of three parts: the Messiah suffered for human forgiveness the Messiah's resurrection was the first fruits of all believers' resurrection this Good News was for Jews and Gentiles These three theological aspects must be combined with verse 20 which shows how we personally receive Christ (repentance, turning from self and sin; faith, turning to God in Christ). ▣ "that the Christ was to suffer" For the basic theological points of the Apostolic sermons in Acts see the Special Topic below. It was the stumbling block for the Jews (cf. 1 Cor. 1:23), but it was an OT prediction (cf. Gen. 3:15; Psalm 22; Isaiah 53; Zechariah 9-14). This same truth is found in Luke 22:37; 24:7,26,44-47. The Greek "the Christ" reflects the Hebrew title "the Messiah." Paul asserts that Jesus, who was crucified, was truly the Christ, the Promised One, the Anointed One (cf. Acts 2:36; 3:6,18,20; 4:10,26; 13:33; 17:3; 26:23). SPECIAL TOPIC: A SUFFERING MESSIAH SPECIAL TOPIC: MESSIAH ▣ "that by reason of His resurrection from the dead" Because of this text, and Rom. 1:4, there developed an early heresy called "adoptionism," which asserted that the human Jesus was rewarded for a good life by being raised from the dead. However, this aberrant Christology ignored all the texts about His pre-existence, such as John 1:1; Phi. 2:6-11; Col. 1:15-17; and Heb. 1:2-3. Jesus has always existed; He has always been divine; He was incarnated in time. SPECIAL TOPIC: ADOPTIONISM ▣ "the light" Light is ancient imagery for truth and purity (cf. Acts 26:18; Isa. 9:2; 42:6-7). ▣ "to the Jewish people and to the Gentiles" There is only one gospel for both groups (cf. Rom. 2:28-29; Eph. 2:11-3:13). This was the mystery that had been hidden from the ages, but is now fully revealed in Christ. All humans are made in the image of the one creator God (cf. Gen. 1:26-27). Genesis 3:15 promises that God will provide salvation for fallen humanity. The call of Abraham clearly states this (cf. Gen. 12:3). Isaiah affirms the universality of the Messiah (e.g., Isa. 2:2-4; 42:4,6,10-12; 45:20-25; 49:6; 51:4; 52:10; 60:1-3; and also Mic. 5:4-5). SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN
Atos 26:24-29
26:24 "Festus said in a loud voice" Paul's message was unbelievable to him. His worldview, culture, education, and position biased his ability to understand (cf. Matt. 13:19; 2 Cor. 4:4). ▣ "Your great learning is driving you mad" In a roundabout way this shows the depth, clarity, and persuasiveness of Paul's defense. 26:25 "of sober truth" The Greek term sōphrosunē comes from two Greek words, "sound" and "mind." They mean a balanced approach to life and thinking. It is the antonym of "out of your mind" and "mad" (cf. Acts 26:24). ▣ "the truth" See SPECIAL TOPIC: "TRUTH" IN PAUL'S WRITINGS 26:26-28 "the king knows about these matters" There has been much discussion about these verses. Apparently Paul wanted to use Agrippa II to confirm his testimony and if possible bring him to acceptance of its truth. Verse 28 could be translated, "Do you want me to be a Christian witness?" 26:26 "I speak to him also with confidence" Luke often uses this term in Acts, it is always connected with Paul (cf. Acts 9:27,28; 13:46; 14:3; 18:26; 19:8). It is usually translated "speaking with boldness" (cf. 1 Thess. 2:2). This is one of the manifestations of being Spirit-filled. It was the object of Paul's prayer request in Eph. 6:20. Gospel proclamation with boldness is the Spirit's goal for every believer (i.e., 1 Pet. 3:15). SPECIAL TOPIC: BOLDNESS ▣ "for this has not been done in a corner" Peter made this same assertion again and again to his first hearers in Jerusalem (cf. Acts 2:22,33). The facts of the gospel were verifiable and historical. 26:27 Paul knew that Agrippa was knowledgeable of the OT. Paul is claiming that his gospel message was clearly discernable from OT Scriptures. It was not a "new" or "innovative" message! It was fulfilled prophecy. 26:28 "In a short time you will persuade me to become a Christian" "You almost persuade me to become a Christian" "Are you so quickly persuading me to become a Christian" "In this short time do you think you will make me a Christian" NJB, REB "A little more, and your arguments would make a Christian of me" "With little effort you almost persuade me to become a Christian" There is a lexical option about how to understand oligō (meaning small or little), "in a short time" (NASB, NRSV, TEV), or "with little effort" (NKJV, NJB). This same confusion is also present in Acts 26:29. There is also a textual variant related to this phrase: "to do" or "to make" (poieō) in the manuscripts P 74 , א, A (UBS 4 gives it an "A" rating), or "to become" in MS E and the Vulgate and Peshitta translations. The meaning in the larger context is obvious. Paul wanted to present the gospel in such a way that those who knew and affirmed the OT (Agrippa) would be brought under conviction or at the least, affirm the relevance of these OT prophecies. ▣ "Christian" The people of "the Way" (followers of Christ) were first called Christians at Antioch of Syria (cf. Acts 11:26). The only other place this name appears in Acts is on the lips of Agrippa II, which means the name had become widely known. It basically means "little Christs." 26:29 "I would wish to God" Verse 29 is a partial FOURTH CLASS CONDITIONAL SENTENCE (an with the OPTATIVE MOOD), which expresses a desire that might remotely come to reality. It is used of a prayer or wish. Paul wished all of his hearers, Roman and Jewish, would come to faith in Christ like himself.
Atos 26:30-32
26:30 How did Luke get this information? It was a private conversation between governmental leaders (and their families). Paul told him a servant heard this and passed it on to Luke Luke assumes what they said by subsequent statements 26:31-32 "This man might have been set free if he had not appealed to Caesar" This shows one of Luke's major purposes in writing Acts, which was to show that Christianity was not treasonous to Rome. This is a SECOND CLASS CONDITIONAL SENTENCE which makes a false assertion to accentuate a truth. This man might have been set free (which he was not) if he had not appealed to Caesar (which he did).