About Acts

Acts records the birth and growth of the church through the power of the Holy Spirit from Jerusalem to Rome.

Author: LukeWritten: c. AD 62-64Reading time: ~4 minVerses: 32
Holy SpiritWitnessChurch GrowthMissionPersecutionUnity

King James Version

Acts 26

32 verses with commentary

Paul's Defense Before Agrippa

Then Agrippa said unto Paul, Thou art permitted to speak for thyself. Then Paul stretched forth the hand, and answered for himself:

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KJV Study Commentary

<strong>Then Agrippa said unto Paul, Thou art permitted to speak for thyself</strong> (ἐπιτρέπεταί σοι)—The verb <em>epitrepō</em> means 'to allow, give permission,' a formal legal term granting Paul the floor. King Agrippa II, ruling tetrarch and expert in Jewish customs (v. 3), presides as judge. <strong>Then Paul stretched forth the hand</strong> (ἐκτείνας τὴν χεῖρα)—the classical rhetorical ge...
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Ellicott’s Commentary for English Readers

XXVI. (1) **Then Paul stretched forth the hand.**—The characteristic attitude reminds us of Acts 21:40. Here it acquires a fresh pictorial vividness from the fact that St. Paul now stood before the court as a prisoner, with one arm, probably the left, chained to the soldier who kept guard over him. (Comp. Acts 26:29.)

Jamieson-Fausset-Brown Bible Commentary

CHAPTER 22 Ac 22:1-30. Paul's Defense from the Stairs of the Fortress--The Rage of the Audience Bursting Forth, the Commandant Has Him Brought into the Fort to Be Examined by Scourging, but Learning that He Is a Roman, He Orders His Release and Commands the Sanhedrin to Try Him. **2. when they heard ... the Hebrew tongue--**(See on Ac 21:40). **they kept the more silence--**They could have unde...
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I think myself happy, king Agrippa, because I shall answer for myself this day before thee touching all the things whereof I am accused of the Jews:

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KJV Study Commentary

<strong>I think myself happy, king Agrippa</strong> (Greek: ἐμαυτὸν μακάριον ἡγοῦμαι, emauton makarion hēgoumai)—Paul employs the classical rhetorical strategy of <em>captatio benevolentiae</em> (capturing goodwill), yet with genuine sincerity. The word <em>makarion</em> means "blessed" or "fortunate," the same word Jesus used in the Beatitudes. Paul's gladness stems not from flattery but from pro...
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Ellicott’s Commentary for English Readers

(2) **I think myself happy, king Agrippa.**—We note the characteristic union of frankness and courtesy. He will not flatter a prince whose character, he must have known, did not deserve praise, but he recognises that it was well for him that he stood before one who was not ignorant of the relations of Sadducees and Pharisees on the great question of the Resurrection, and of the expectations which ...
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Jamieson-Fausset-Brown Bible Commentary

**3. a Jew of Tarsus, brought up in this city, at the feet--**(See on Lu 10:39). **of Gamaliel--**(See on Ac 5:34); a fact of great importance in the apostle's history, standing in the same relation to his future career as Moses' education in the Egyptian court to the work for which he was destined. **the perfect manner of the law of the fathers--**the strictest form of traditional Judaism. ...
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Especially because I know thee to be expert in all customs and questions which are among the Jews: wherefore I beseech thee to hear me patiently.

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KJV Study Commentary

<strong>Especially because I know thee to be expert in all customs and questions which are among the Jews</strong>—Paul addresses King Agrippa II, who as ruler of territories in northern Palestine and supervisor of the Jerusalem temple, possessed exceptional knowledge of Jewish law and theology. The Greek <em>gnostes</em> (γνώστην) means "knower" or "expert," indicating Agrippa was not merely fami...
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Ellicott’s Commentary for English Readers

(3) **Expert in all customs and questions.**—The former word is used in its half-technical sense, as including all the precepts of the Law of Moses. (See Notes on Acts 6:14; Acts 21:21.)

Jamieson-Fausset-Brown Bible Commentary

**4. I persecuted, &amp;c.--**(See on Ac 9:1,2; Ac 9:5-7).

My manner of life from my youth, which was at the first among mine own nation at Jerusalem, know all the Jews;

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KJV Study Commentary

<strong>My manner of life from my youth</strong> (τὴν βίωσίν μου τὴν ἐκ νεότητος, tēn biōsin mou tēn ek neotētos)—Paul begins his defense before Agrippa by appealing to his publicly verifiable Jewish credentials. The term <em>biōsis</em> denotes not mere existence but a whole way of life, encompassing conduct, convictions, and community.<br><br><strong>Which was at the first among mine own nation ...
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Ellicott’s Commentary for English Readers

(4) **My manner of life from my youth.**—The Apostle refers, of course, to the time when he first came up to Jerusalem to study the Law and the traditions at the fees, of Gamaliel. (Comp. his account of the same period in Galatians 1:14; Philippians 3:5-6.) **Know all the Jews.**—The noun seems to be used in its more limited meaning, as including chiefly, if not exclusively, the Jews of Judæa.

Jamieson-Fausset-Brown Bible Commentary

**5. the high priest--**still alive. **doth bear me witness, and all the estate of the elders--**the whole Sanhedrim.

Which knew me from the beginning, if they would testify, that after the most straitest sect of our religion I lived a Pharisee.

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KJV Study Commentary

<strong>After the most straitest sect of our religion I lived a Pharisee</strong> (κατὰ τὴν ἀκριβεστάτην αἵρεσιν τῆς ἡμετέρας θρησκείας ἔζησα Φαρισαῖος)—Paul uses <em>akribestatēn</em> (ἀκριβεστάτην), the superlative form meaning "most exact" or "strictest," emphasizing the Pharisees were not merely religious but rigorously precise in Torah observance. This is Paul's third defense speech in Acts, ...
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Ellicott’s Commentary for English Readers

(5) **After the most straitest sect.**—Better, *most rigid, *or *most precise.* The Greek does not contain anything answering to the double superlative of the English. The word for “sect” is the same as that used in Acts 24:5, and translated “heresy” in Acts 24:14.

And now I stand and am judged for the hope of the promise made of God unto our fathers:

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KJV Study Commentary

<strong>And now I stand and am judged for the hope of the promise made of God unto our fathers</strong>—Paul identifies the core issue: his trial concerns <em>elpis</em> (ἐλπίς, hope) in God's <em>epangelia</em> (ἐπαγγελία, promise) to the patriarchs. This is not about novel doctrine but Israel's ancient hope—the Messianic promise woven through Genesis 3:15, the Abrahamic covenant (Gen 12:3), and ...
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Ellicott’s Commentary for English Readers

(6) **For the hope of the promise made of God.** The words include the whole expectation of a divine kingdom of which the Christ was to be the head, as well as the specific belief in a resurrection of the dead. **Unto our fathers.**—Some of the better MSS. have simply, “to the fathers.” The Received text is, perhaps, more in harmony with St. Paul’s usual manner of identifying himself with those to...
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Unto which promise our twelve tribes, instantly serving God day and night, hope to come. For which hope's sake, king Agrippa, I am accused of the Jews. day and night: Gr. night and day

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KJV Study Commentary

<strong>Unto which promise our twelve tribes, instantly serving God day and night, hope to come</strong>—Paul identifies himself with Israel's messianic hope, using <em>dodekaphylon</em> (δωδεκάφυλον, "twelve tribes") to emphasize the continuity between Israel and the church. The word <em>en ekteneia</em> (ἐν ἐκτενείᾳ, "instantly/earnestly") describes intense, continuous worship—the same root used...
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Ellicott’s Commentary for English Readers

(7) **Our twelve tribes.**—The noun is strictly a neuter adjective: *our twelve-tribed nation.* It will be noted that St. Paul, like St. James (James 1:1), assumes the twelve tribes to be all alike sharers in the same hope of Israel, and ignores the legend, so often repeated and revived, that the ten tribes of the northern kingdom of Israel, after they had been carried away by Salmaneser, had wand...
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Jamieson-Fausset-Brown Bible Commentary

**8. Jesus of Nazareth--**the Nazarene. See on Ac 9:5.

Why should it be thought a thing incredible with you, that God should raise the dead?

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KJV Study Commentary

Paul's rhetorical question - 'Why should it be thought a thing incredible with you, that God should raise the dead?' - cuts to the heart of objection against Christianity. If God exists and is omnipotent, resurrection follows logically. Paul's appeal to shared monotheistic foundation (Agrippa believed in God's power) shows how resurrection's plausibility rests on theology proper - who God is deter...
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Ellicott’s Commentary for English Readers

(8) **Why should it be thought a thing incredible . . .?**—Some MSS. give a punctuation which alters the structure of the sentence: *What! is it* *thought a thing incredible* . . . *?* The appeal is made to Agrippa as accepting the sacred books of Israel, in which instances of a resurrection were recorded (1Kings 17:17-23; 2Kings 4:18-37), and which ought to have hindered him from postulating the ...
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Jamieson-Fausset-Brown Bible Commentary

**9-11. they that were with me--**(See on Ac 9:7, &amp;c.)

I verily thought with myself, that I ought to do many things contrary to the name of Jesus of Nazareth.

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KJV Study Commentary

<strong>I verily thought with myself, that I ought to do many things contrary to the name of Jesus of Nazareth.</strong> Paul reveals the depth of his pre-conversion conviction—Greek <em>edoxa</em> (ἔδοξα, "I thought") with <em>dei</em> (δεῖ, "it is necessary"), expressing moral obligation. He didn't persecute from malice but from sincere theological conviction that the Nazarene movement threatene...
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Ellicott’s Commentary for English Readers

(9) **I verily thought with myself . . .**—The words have a tone of considerate sympathy and hope. He himself had been led from unbelief to faith; he will not despair of a like transition for others, even for Agrippa. (Comp. 1Timothy 1:12-17.) On the relation of this account of the Apostle’s conversion to previous narratives, see Notes on Acts 9:1-20.

Jamieson-Fausset-Brown Bible Commentary

**9-11. they that were with me--**(See on Ac 9:7, &amp;c.)

Which thing I also did in Jerusalem: and many of the saints did I shut up in prison, having received authority from the chief priests; and when they were put to death, I gave my voice against them.

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KJV Study Commentary

<strong>Which thing I also did in Jerusalem</strong>—Paul confirms his zealous persecution was not hearsay but personal action. <strong>Many of the saints did I shut up in prison</strong> (τοὺς ἁγίους, <em>tous hagious</em>)—the early believers are called "saints" (holy ones), the same term applied to God's covenant people. Paul's use of this title while confessing his persecution reveals his tran...
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Ellicott’s Commentary for English Readers

(10) **Many of the saints did I shut up in prison.**—The use of the term as applied to the believers in Christ (see Note on Acts 9:13) is remarkable as an example of courage. In the presence of Agrippa, St. Paul does not shrink from speaking of them as the “holy ones” of God’s people Israel—what the Chasidim, or “devout ones” (the “Assideans” of 1 Maccabees 7:13; 2 Maccabees 14:6) had been in an e...
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Jamieson-Fausset-Brown Bible Commentary

**9-11. they that were with me--**(See on Ac 9:7, &amp;c.)

And I punished them oft in every synagogue, and compelled them to blaspheme; and being exceedingly mad against them, I persecuted them even unto strange cities.

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KJV Study Commentary

<strong>I punished them oft in every synagogue</strong>—Paul's relentless persecution targeted Christians in the very places of worship where they still gathered. The Greek ἀναγκάζω (anagkazo, <em>compelled</em>) reveals physical coercion, not mere persuasion. <strong>Compelled them to blaspheme</strong> meant forcing believers under torture to curse Jesus as Lord—a direct assault on their confess...
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Ellicott’s Commentary for English Readers

(11) **Compelled them to blaspheme.**—The verb is in the imperfect tense, which may express either continued or incomplete action. It does not follow, therefore, that any of the believers yielded to the pressure; and the words may be paraphrased, *I went on trying to compel them.* **Being exceedingly mad against them.**—The words express, with a wonderful vividness, St. Paul’s retrospective analys...
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Jamieson-Fausset-Brown Bible Commentary

**12. Ananias, a devout man, according to the law, having a good report of all the Jews which dwelt there--**One would not know from this description of Ananias that he was a Christian at all, the apostles object being to hold him up as unexceptionable, even to the most rigid Jews.

Whereupon as I went to Damascus with authority and commission from the chief priests,

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KJV Study Commentary

<strong>Whereupon as I went to Damascus with authority and commission from the chief priests</strong>—Paul recounts the zenith of his pre-conversion zealotry before King Agrippa. <strong>Authority and commission</strong> (ἐξουσίας καὶ ἐπιτροπῆς, <em>exousias kai epitropēs</em>) denotes official rabbinic authorization—Paul wasn't a rogue persecutor but a credentialed agent of the Sanhedrin, armed w...
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Ellicott’s Commentary for English Readers

(12) **With authority and commission.**—The former word implies the general power delegated to him, the latter the specific work assigned to him, and for the execution of which he was responsible.

Jamieson-Fausset-Brown Bible Commentary

**13-15. The God of our fathers hath chosen thee--**studiously linking the new economy upon the old, as but the sequel of it; both having one glorious Author.

At midday , O king, I saw in the way a light from heaven, above the brightness of the sun, shining round about me and them which journeyed with me.

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KJV Study Commentary

<strong>At midday, O king, I saw in the way a light from heaven</strong> (φῶς οὐρανόθεν, <em>phōs ouranothen</em>)—Paul emphasizes the supernatural origin of the light that arrested him on the Damascus road. <strong>Above the brightness of the sun</strong> (ὑπὲρ τὴν λαμπρότητα τοῦ ἡλίου, <em>huper tēn lamprotēta tou hēliou</em>) stresses the overwhelming glory exceeding natural illumination at its...
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Jamieson-Fausset-Brown Bible Commentary

**13-15. The God of our fathers hath chosen thee--**studiously linking the new economy upon the old, as but the sequel of it; both having one glorious Author.

And when we were all fallen to the earth, I heard a voice speaking unto me, and saying in the Hebrew tongue, Saul, Saul, why persecutest thou me? it is hard for thee to kick against the pricks.

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KJV Study Commentary

<strong>When we were all fallen to the earth</strong>—Unlike the accounts in Acts 9 and 22, Paul here emphasizes that his entire traveling company fell prostrate, not merely himself, underscoring the overwhelming divine power present.<br><br><strong>In the Hebrew tongue</strong> (τῇ Ἑβραΐδι διαλέκτῳ, <em>tē Hebraidi dialektō</em>)—More precisely Aramaic, the common language of Palestinian Jews. Ch...
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Ellicott’s Commentary for English Readers

(14) **It is hard for thee to kick against the pricks.**—See Note on Acts 9:5. Here there is no doubt as to the genuineness of the reading.

Jamieson-Fausset-Brown Bible Commentary

**13-15. The God of our fathers hath chosen thee--**studiously linking the new economy upon the old, as but the sequel of it; both having one glorious Author.

And I said, Who art thou, Lord? And he said, I am Jesus whom thou persecutest.

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KJV Study Commentary

<strong>Who art thou, Lord?</strong> (Τίς εἶ, κύριε;)—Saul's question reveals profound theological tension: he addressed Jesus as 'Lord' (κύριε, <em>kurie</em>) even before recognizing his identity, acknowledging divine authority in the heavenly voice. <strong>I am Jesus whom thou persecutest</strong> (Ἐγώ εἰμι Ἰησοῦς ὃν σὺ διώκεις)—Christ's response uses the divine 'I AM' (Ἐγώ εἰμι, <em>ego eimi<...
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Jamieson-Fausset-Brown Bible Commentary

**16. be baptized and wash away thy sins--**This way of speaking arises from baptism being the visible seal of remission. **calling on the name of the Lord--**rather, "having called," that is, after having done so; referring to the confession of Christ which preceded baptism, as Ac 8:37.

But rise, and stand upon thy feet: for I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee;

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KJV Study Commentary

<strong>But rise, and stand upon thy feet</strong>—Christ's command echoes Ezekiel 2:1, where the prophet received his commission. The Greek ἀνάστηθι (anastēthi, stand up) and στῆθι (stēthi, stand) emphasize immediate obedience and readiness for service.<br><br><strong>I have appeared unto thee for this purpose</strong> (εἰς τοῦτο ὤφθην σοι)—Jesus declares Paul's Damascus Road encounter was purpos...
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Ellicott’s Commentary for English Readers

(16) **But rise, and stand upon thy feet.**—The report of the words heard by the Apostle is much fuller than in either Acts 9:11 or Acts 22:10, and may fairly be thought of as embodying what followed on the actual words so recorded, the substance of “the visions and revelations of the Lord” (2Corinthians 12:1), by which, in those days of blindness and ecstasy, the future of his life was marked out...
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Jamieson-Fausset-Brown Bible Commentary

**17-21. it came to pass, &amp;c.--**This thrilling dialogue between the glorified Redeemer and his chosen vessel is nowhere else related. **when I was come again to Jerusalem--**on the occasion mentioned in Ac 9:26-29. **while I prayed in the temple--**He thus calls their attention to the fact that after his conversion he kept up his connection with the temple as before.

Delivering thee from the people, and from the Gentiles, unto whom now I send thee,

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KJV Study Commentary

<strong>Delivering thee from the people, and from the Gentiles</strong> (ἐξαιρούμενός σε ἐκ τοῦ λαοῦ καὶ ἐκ τῶν ἐθνῶν)—God's promise of protection to Paul, using <em>exairoumenos</em> (rescuing, delivering), a present participle emphasizing continuous divine intervention. <strong>The people</strong> refers specifically to Israel, while <strong>the Gentiles</strong> encompasses all nations—Paul wou...
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Ellicott’s Commentary for English Readers

(17) **From the Gentiles, unto whom now I send** **thee.**—The distinct mission to the Gentiles seems, in Acts 22:21, to be connected with the trance in the Temple, three years after the conversion. Galatians 1:15-16, however, agrees with what we find hero in connecting it with the very time when the Son of God was first “revealed in him.” The distinction between “the people,” *i.e., *Israel, as e...
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Jamieson-Fausset-Brown Bible Commentary

**17-21. it came to pass, &amp;c.--**This thrilling dialogue between the glorified Redeemer and his chosen vessel is nowhere else related. **when I was come again to Jerusalem--**on the occasion mentioned in Ac 9:26-29. **while I prayed in the temple--**He thus calls their attention to the fact that after his conversion he kept up his connection with the temple as before.

To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me.

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KJV Study Commentary

<strong>To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me</strong>—Christ's Damascus road commission to Paul defines conversion's nature and gospel ministry's goal. <strong>Open their eyes</strong> (ἀνοῖξαι ὀφθαλμούς) pictures spiritual ...
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Ellicott’s Commentary for English Readers

(18) **From darkness to light.**—The words gain a fresh interest if we think of them as corresponding with the Apostle’s own recovery from blindness. The imagery, though naturally common throughout Scripture, taking its place among the earliest and most widely received of the parables of the spiritual life, was specially characteristic of St. Paul. (Comp. Romans 13:12; 2Corinthians 4:6; Ephesians ...
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Jamieson-Fausset-Brown Bible Commentary

**17-21. it came to pass, &amp;c.--**This thrilling dialogue between the glorified Redeemer and his chosen vessel is nowhere else related. **when I was come again to Jerusalem--**on the occasion mentioned in Ac 9:26-29. **while I prayed in the temple--**He thus calls their attention to the fact that after his conversion he kept up his connection with the temple as before.

Paul Recounts His Conversion and Calling

Whereupon, O king Agrippa, I was not disobedient unto the heavenly vision:

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KJV Study Commentary

<strong>Whereupon, O king Agrippa, I was not disobedient unto the heavenly vision</strong> (οὐκ ἐγενόμην ἀπειθὴς τῇ οὐρανίῳ ὀπτασίᾳ)—Paul's defining life principle: immediate, unwavering obedience to divine revelation. The Greek <em>apeithēs</em> (disobedient) carries connotations of willful rebellion, which Paul emphatically denies with the double negative construction. <strong>Heavenly vision</s...
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Ellicott’s Commentary for English Readers

(19) **I was not disobedient.**—Literally, *I did not become disobedient.* The language of the Apostle is significant in its bearing on the relations of God’s grace and man’s freedom. Even here, with the “vessel of election” (Acts 9:15) “constrained” by the love of Christ (2Corinthians 5:14), there was the possibility of disobedience. There was an act of will in passing from the previous state of ...
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Jamieson-Fausset-Brown Bible Commentary

**17-21. it came to pass, &amp;c.--**This thrilling dialogue between the glorified Redeemer and his chosen vessel is nowhere else related. **when I was come again to Jerusalem--**on the occasion mentioned in Ac 9:26-29. **while I prayed in the temple--**He thus calls their attention to the fact that after his conversion he kept up his connection with the temple as before.

But shewed first unto them of Damascus, and at Jerusalem, and throughout all the coasts of Judaea, and then to the Gentiles, that they should repent and turn to God, and do works meet for repentance.

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KJV Study Commentary

<strong>But shewed first unto them of Damascus, and at Jerusalem, and throughout all the coasts of Judaea, and then to the Gentiles</strong>—Paul's geographical progression fulfills Acts 1:8 ("Jerusalem, Judaea, Samaria, uttermost part"). <strong>Shewed</strong> (ἀπήγγελλον, <em>apēngellon</em>) means "proclaimed, announced," emphasizing public declaration. Paul's message had three components: <st...
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Ellicott’s Commentary for English Readers

(20) **But shewed . . .**—The verb is in the tense which sums up a long-continued activity, and stands in the Greek after the enumeration of those to whom the Apostle preached: *But first to them of Damascus* . . . *and to the Gentiles I went on showing* . . . **Throughout all the coasts of Judæa, and then to the Gentiles.**—The words refer, in the first instance, to the visit after St. Paul’s con...
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Jamieson-Fausset-Brown Bible Commentary

**17-21. it came to pass, &amp;c.--**This thrilling dialogue between the glorified Redeemer and his chosen vessel is nowhere else related. **when I was come again to Jerusalem--**on the occasion mentioned in Ac 9:26-29. **while I prayed in the temple--**He thus calls their attention to the fact that after his conversion he kept up his connection with the temple as before.

For these causes the Jews caught me in the temple, and went about to kill me.

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KJV Study Commentary

<strong>For these causes the Jews caught me in the temple</strong> (ἕνεκα τούτων με Ἰουδαῖοι συλλαβόμενοι)—Paul identifies the temple arrest (Acts 21:30-33) as the culmination of Jewish opposition. The Greek <em>syllabomenoi</em> (caught, seized) implies violent apprehension, not legal arrest. <strong>These causes</strong> refers to his preceding testimony: God's call to preach to Gentiles (v. 17-...
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Ellicott’s Commentary for English Readers

(21) **For these causes . . .**—Better, perhaps, *on account of these things.* With this brief touch, avoiding any elaborate vindication of his own character, St. Paul indicates the real cause of the hostility of the Jews. The one unpardonable sin, in their eyes, was that he taught the Gentiles that they might claim every gift and grace which had once been looked on as the privilege and prerogativ...
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Jamieson-Fausset-Brown Bible Commentary

**22-23. gave him audience to this word ... then ... Away with such a fellow from the earth, &amp;c.--**Their national prejudices lashed into fury at the mention of a mission to the Gentiles, they would speedily have done to him as they did to Stephen, but for the presence and protection of the Roman officer.

Having therefore obtained help of God, I continue unto this day, witnessing both to small and great, saying none other things than those which the prophets and Moses did say should come:

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KJV Study Commentary

<strong>Having therefore obtained help of God</strong> (ἐπικουρίας οὖν τυχὼν τῆς ἀπὸ τοῦ θεοῦ)—Paul attributes his survival and perseverance through decades of persecution not to personal strength but to divine <em>epikouria</em> (help, assistance). The aorist participle <em>tychōn</em> (obtained) emphasizes God's past faithfulness undergirding present testimony. <strong>I continue unto this day</...
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Ellicott’s Commentary for English Readers

(22) **Having therefore obtained help of God.**—The Greek noun for “help” is not used elsewhere in the New Testament. It implies the kind of assistance which one friend or ally gives to another of inferior power. It is found in the Greek of Wisdom Of Solomon 13:18. Here the word seems used as being more intelligible to those who are outside the kingdom of God than the more spiritual, more theologi...
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Jamieson-Fausset-Brown Bible Commentary

**22-23. gave him audience to this word ... then ... Away with such a fellow from the earth, &amp;c.--**Their national prejudices lashed into fury at the mention of a mission to the Gentiles, they would speedily have done to him as they did to Stephen, but for the presence and protection of the Roman officer.

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.

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KJV Study Commentary

<strong>That Christ should suffer</strong> (παθητὸς ὁ Χριστός, <em>pathētos ho Christos</em>)—Paul's defense centers on this scandalous truth: the Messiah must suffer. The adjective <em>pathētos</em> (capable of suffering) was theologically offensive to Jewish expectations of a conquering Messiah. Yet Isaiah 53, Psalm 22, and Daniel 9:26 all prophesy Messiah's suffering and death. Paul's entire go...
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Ellicott’s Commentary for English Readers

(23) **That Christ should suffer.**—Literally, *that* *the Christ was passible*—*i.e., *capable of suffering. The great body of the Jews had fixed their thoughts only on the prophetic visions of the glories of the Messiah’s kingdom. Even the disciples of Jesus were slow to receive any other thought than that of conquest and triumph. Peter’s “Be it far from thee, Lord” (Matthew 16:22) expressed the...
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Jamieson-Fausset-Brown Bible Commentary

**24-26. examined by scourging--**according to the Roman practice. **that he might know wherefore they cried so--**Paul's speech being to him in an unknown tongue, he concluded from the horror which it kindled in the vast audience that he must have been guilty of some crime.

And as he thus spake for himself, Festus said with a loud voice, Paul, thou art beside thyself; much learning doth make thee mad .

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KJV Study Commentary

<strong>And as he thus spake for himself, Festus said with a loud voice</strong> (φωνῇ μεγάλῃ, <em>phōnē megalē</em>)—The Roman procurator's explosive interruption came at the climax of Paul's testimony about Christ's resurrection and light to the Gentiles (v. 23). <strong>Paul, thou art beside thyself</strong> (μαίνῃ, Παῦλε, <em>mainē, Paule</em>)—The verb <em>mainomai</em> means 'to rave, be mad...
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Ellicott’s Commentary for English Readers

(24) **Festus said with a loud voice.**—The description may be noted as one of the touches of vividness indicating that the writer relates what he had actually heard. The Roman governor forgot the usual dignity of his office, and burst, apparently, into a loud laugh of scorn. **Much learning doth make thee mad.**—The Greek gives a neuter plural: *Thy many writings are turning thee to madness.* The...
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Jamieson-Fausset-Brown Bible Commentary

**24-26. examined by scourging--**according to the Roman practice. **that he might know wherefore they cried so--**Paul's speech being to him in an unknown tongue, he concluded from the horror which it kindled in the vast audience that he must have been guilty of some crime.

But he said, I am not mad, most noble Festus; but speak forth the words of truth and soberness.

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KJV Study Commentary

<strong>I am not mad, most noble Festus</strong> (Οὐ μαίνομαι, κράτιστε Φῆστε)—Paul's dignified response to Festus's outburst models Christian apologetics: calm, respectful (using the honorific 'kratiste'), yet unyielding. The Greek 'mainomai' (to rave, be insane) was Festus's diagnosis for Paul's resurrection preaching and prophetic fulfillment claims. <strong>Words of truth and soberness</strong...
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Ellicott’s Commentary for English Readers

(25) **I am not mad, most noble Festus.**—There is something characteristic in the union of a calm protest with the courtesy which gives to rulers the honour which is their due. Comp. the use of the same word by Tertullus (Acts 24:3). The painful experience of Acts 23:3 had, we may well believe, taught the Apostle to control his natural impulses, and to keep watch over his lips, so that no unguard...
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Jamieson-Fausset-Brown Bible Commentary

**24-26. examined by scourging--**according to the Roman practice. **that he might know wherefore they cried so--**Paul's speech being to him in an unknown tongue, he concluded from the horror which it kindled in the vast audience that he must have been guilty of some crime.

For the king knoweth of these things, before whom also I speak freely: for I am persuaded that none of these things are hidden from him; for this thing was not done in a corner.

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KJV Study Commentary

<strong>For the king knoweth of these things</strong>—Paul appeals to Agrippa's knowledge (Greek: ἐπίσταται, <em>epistamai</em>—'understands thoroughly') of Jesus' ministry, death, and resurrection as publicly verifiable facts. <strong>I speak freely</strong> (παρρησιαζόμαι, <em>parrēsiazomai</em>) means bold, unreserved speech before royalty, the Spirit's gift enabling fearless witness.<br><br><s...
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Ellicott’s Commentary for English Readers

(26) **I am persuaded that** **none of these things are hidden from him.**—The appeal to Agrippa’s knowledge is two-fold. He knew that Moses and the prophets had spoken of the great Prophet and Deliverer whom the Jews knew as the Christ. He knew also that for more than a quarter of a century there had been communities of Jews in Judæa and Galilee and Samaria (see Note on Acts 9:31) resting on the ...
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Jamieson-Fausset-Brown Bible Commentary

**27-29. art thou a Roman?--**showing that this being of Tarsus, which he had told him before (Ac 21:39) did not necessarily imply that he was a Roman citizen.

King Agrippa, believest thou the prophets? I know that thou believest.

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KJV Study Commentary

<strong>King Agrippa, believest thou the prophets? I know that thou believest.</strong> Paul's direct appeal to King Agrippa demonstrates masterful apologetic strategy. The Greek construction reveals Paul's boldness: <em>pisteueis tois prophētais</em> (πιστεύεις τοῖς προφήταις) is a direct question demanding personal response. Paul doesn't ask whether Agrippa knows about the prophets but whether h...
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Ellicott’s Commentary for English Readers

(27) **Believest thou the prophets?**—The appeal to Agrippa’s knowledge was followed by the assumption of his accepting the ground on which St. Paul invited discussion. He might, of course, dispute St. Paul’s interpretation of prophecy, but he could not, as a Jew, in the presence of other Jews, speak of the Law and the Prophets as Festus had spoken of St. Paul’s “learning,” and so the way might ha...
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Jamieson-Fausset-Brown Bible Commentary

**27-29. art thou a Roman?--**showing that this being of Tarsus, which he had told him before (Ac 21:39) did not necessarily imply that he was a Roman citizen.

Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian.

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KJV Study Commentary

<strong>Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian</strong> (ἐν ὀλίγῳ με πείθεις Χριστιανὸν ποιῆσαι)—The Greek phrase <em>en oligō</em> ('in a little') is ambiguous: 'almost,' 'in short order,' or even ironically, 'with little effort.' The verb <em>peithō</em> means 'to persuade, convince'—Paul's defense had penetrated Agrippa's intellect, if not his will. <strong>Chr...
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Ellicott’s Commentary for English Readers

(28) **Almost thou persuadest me to be a Christian.**—At the cost of giving up a familiar and impressive text, it must be admitted that the Greek words cannot possibly bear the meaning which is thus put upon them. The words run literally, *In, *or *with, a little thou persuadest me;* and this may be completed by, “with little *speech,”* “with little *labour,”* or “little *evidence.*” So in Ephesia...
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Jamieson-Fausset-Brown Bible Commentary

**27-29. art thou a Roman?--**showing that this being of Tarsus, which he had told him before (Ac 21:39) did not necessarily imply that he was a Roman citizen.

And Paul said, I would to God, that not only thou, but also all that hear me this day, were both almost , and altogether such as I am, except these bonds.

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KJV Study Commentary

Paul's response to Agrippa - 'I would to God, that not only thou, but also all that hear me this day, were both almost, and altogether such as I am, except these bonds' - expresses pastoral heart even while defending himself. His desire that all would share his faith (minus imprisonment) shows love for opponents and confidence that Christianity brings blessing. This gracious witness under pressure...
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Ellicott’s Commentary for English Readers

(29) **I would to God that not only thou . . .**—It is clear that here also the English “almost” must be abandoned, and that we must take the words *in a little or in a great *(*measure*)*, *or, *with little labour and with great, *as corresponding with what Agrippa had just said. Grammatically the words admit of three possible paraphrases, each of which has found advocates. We may suppose St. Pau...
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Jamieson-Fausset-Brown Bible Commentary

**30. commanded the chief priests and all their council to appear--**that is, the Sanhedrim to be formally convened. Note here the power to order a Sanhedrim to try this case, assumed by the Roman officers and acquiesced in on their part.

And when he had thus spoken, the king rose up, and the governor, and Bernice, and they that sat with them:

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KJV Study Commentary

<strong>And when he had thus spoken, the king rose up, and the governor, and Bernice, and they that sat with them</strong>—After Paul's defense and appeal (26:1-29), the assembly ends. The verb ἀνέστη (<em>anestē</em>, 'rose up') indicates formal dismissal. Ὁ βασιλεὺς (<em>ho basileus</em>, 'the king') Agrippa leaves first (protocol), followed by ὁ ἡγεμών (<em>ho hēgemōn</em>, 'the governor') Fest...
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Ellicott’s Commentary for English Readers

(30) **And when he had thus spoken, the king rose up . . .**—The act indicated, as far as it went, that the Apostle’s words had made a favourable impression. This, they felt, was no common criminal, no fomenter of sedition. The question how he was to be dealt with was one that called for serious consideration; but the result showed that he was treated from this time forward with more respect and c...
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And when they were gone aside, they talked between themselves, saying, This man doeth nothing worthy of death or of bonds.

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KJV Study Commentary

<strong>And when they were gone aside, they talked between themselves, saying</strong>—In private consultation (ἀναχωρήσαντες ἐλάλουν πρὸς ἀλλήλους, <em>anachōrēsantes elaloun pros allēlous</em>, 'having withdrawn, they were talking with one another'), the authorities discuss Paul's case. This sidebar conversation provides their honest assessment, free from public posturing. <strong>This man doeth...
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Ellicott’s Commentary for English Readers

(31) **This man doeth nothing worthy of death or of bonds.**—St. Luke obviously dwells on the witness thus given to St. Paul’s innocence. To us, knowing him as we do, the anxiety to record the witness seems superfluous; but it was not so when the historian wrote. The charge of what we should call lawless and revolutionary tendencies had been too often brought against the Apostle (Acts 17:6), and w...
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Jamieson-Fausset-Brown Bible Commentary

CHAPTER 23 Ac 23:1-10. Paul's Defense before the Sanhedrin Divides the Rival Factions, from Whose Violence the Commandant Has the Apostle Removed into the Fortress. **1. Paul, earnestly beholding the council--**with a look of conscious integrity and unfaltering courage, perhaps also recognizing some of his early fellow pupils. **I have lived in all good conscience before God until this day--**T...
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Then said Agrippa unto Festus, This man might have been set at liberty, if he had not appealed unto Caesar.

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KJV Study Commentary

<strong>Then said Agrippa unto Festus, This man might have been set at liberty, if he had not appealed unto Caesar</strong>—Agrippa's assessment: Ἀπολελύσθαι ἐδύνατο ὁ ἄνθρωπος οὗτος εἰ μὴ ἐπεκέκλητο Καίσαρα (<em>Apolelysthai edynato ho anthrōpos houtos ei mē epekeklēto Kaisara</em>, 'This man could have been released if he had not appealed to Caesar'). The pluperfect ἐπεκέκλητο (<em>epekeklēto</e...
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Ellicott’s Commentary for English Readers

(32) **This man might have been set at liberty . . .**—The decision to which Agrippa came showed the wisdom of the line which St. Paul had taken. The matter could not be hushed up nor got rid of. The authorities could not now free themselves from responsibility for the safe custody of the prisoner, and, by releasing him, expose his life to the conspiracies of the Jews; and thus the Apostle at last...
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Jamieson-Fausset-Brown Bible Commentary

**2. the high priest ... commanded ... to smite him on the mouth--**a method of silencing a speaker common in the East to this day [Hacket]. But for a judge thus to treat a prisoner on his "trial," for merely prefacing his defense by a protestation of his integrity, was infamous.

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