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Commentary on Acts 26 verses 24–32
We have reason to think that Paul had a great deal more to say in defence of the gospel he preached, and for the honour of it, and to recommend it to the good opinion of this noble audience; he had just fallen upon that which was the life of the cause - the death and resurrection of Jesus Christ, and here he is in his element; now he warms more than before, his mouth is opened towards them, his heart is enlarged. Lead him but to this subject, and let him have leave to go on, and he will never know when to conclude; for the power of Christ's death, and the fellowship of his sufferings, are with him inexhaustible subjects. It was a thousand pities then that he should be interrupted, as he is here, and that, being permitted to speak for himself (Act 26:1), he should not be permitted to say all he designed. But it was a hardship often put upon him, and is a disappointment to us too, who read his discourse with so much pleasure. But there is no remedy, the court thinks it is time to proceed to give in their judgment upon his case.
I. Festus, the Roman governor, is of opinion that the poor man is crazed, and that Bedlam is the fittest place for him. he is convinced that he is no criminal, no bad man, that should be punished, but he takes him to be a lunatic, a distracted man, that should be pitied, but at the same time should not be heeded, nor a word he says regarded; and thus he thinks he has found out an expedient to excuse himself both from condemning Paul as a prisoner and from believing him as a preacher; for, if he be not compos mentis - in his senses, he is not to be either condemned or credited. Now here observe,
1.What it was that Festus said of him (Act 26:24): He said with a loud voice, did not whisper it to those that sat next him; if so, it had been the more excusable, but (without consulting Agrippa, to whose judgment he had seemed to pay profound deference, Act 25:26), said aloud, that he might oblige Paul to break off his discourse, and might divert the auditors from attending to it "Paul, thou art beside thyself, thou talkest like a madman, like one with a heated brain, that knowest not what thou sayest;" yet he does not suppose that a guilty conscience had disturbed his reason, nor that his sufferings, and the rage of his enemies against him, had given any shock to it; but he puts the most candid construction that could be upon his delirium: Much learning hath made thee mad, thou hast cracked thy brains with studying. This he speaks, not so much in anger, as in scorn and contempt. He did not understand what Paul said; it was above his capacity, it was all a riddle to him, and therefore he imputes it all to a heated imagination. Si non vis intelligi, debes negligi - if thou art not willing to be understood, thou oughtest to be neglected. (1.) He owns Paul to be a scholar, and a man of learning, because he could so readily refer to what Moses and the prophets wrote, books that he was a stranger to; and even this is turned to his reproach. The apostles, who were fishermen, were despised because they had no learning; Paul, who was a university-man, and bred a Pharisee, is despised as having too much learning, more than did him good. Thus the enemies of Christ's ministers will always have something or other to upbraid them with. (2.) He reproaches him as a madman. The prophets of the Old Testament were thus stigmatized, to prejudice people against them by putting them into an ill-name: Wherefore came this mad fellow unto thee? said the captains of the prophet, Kg2 9:11; Hos 9:7. John Baptist and Christ were represented as having a devil, as being crazed. It is probable that Paul now spoke with more life and earnestness than he did in the beginning of his discourse, and used more gestures that were expressive of his zeal, and therefore Festus put this invidious character upon him, which perhaps never a one in the company but himself thought of. It is not so harmless a suggestion as some make it to say concerning those that are zealous in religion above others that they are crazed.
2.How Paul cleared himself from this invidious imputation, which whether he had ever lain under before is not certain; it should seem, it had been said of him by the false apostles, for he ways (Co2 5:13), If we be beside ourselves, as they say we are, it is to God; but he was never charged with this before the Roman governor, and therefore he must say something to this. (1.) He denies the charge, with due respect indeed to the governor, but with justice to himself, protesting that there was neither ground nor colour for it (Act 26:25): "I am not mad, most noble Festus, nor ever was, nor any thing like it; the use of my reason, thanks be to God, has been all my days continued to me, and at this time I do not ramble, but speak the words of truth and soberness, and know what I say." Observe, Though Festus gave Paul this base and contemptuous usage, not becoming a gentlemen, much less a judge, yet Paul is so far from resenting it, and being provoked by it, that he gives him all possible respect, compliments him with his title of honour, most noble Festus, to teach us not to render railing for railing, nor one invidious character for another, but to speak civilly to those who speak slightly of us. It becomes us, upon all occasions, to speak the words of truth and soberness, and then we may despise the unjust censures of men. (2.) He appeals to Agrippa concerning what he spoke (Act 26:26): For the king knows of these things, concerning Christ, and his death and resurrection, and the prophecies of the Old Testament, which had their accomplishment therein. He therefore spoke freely before him, who knew these were no fancies, but matters of fact, knew something of them, and therefore would be willing to know more: For I am persuaded that none of these things are hidden from him; no, not that which he had related concerning his own conversion, and the commission he had received to preach the gospel. Agrippa could not but have heard of it, having been so long conversant among the Jews. This thing was not done in a corner; all the country rang of it; and any of the Jews present might have witnessed for him that they had heard it many a time from others, and therefore it was unreasonable to censure him as a distracted man for relating it, much more for speaking of the death and resurrection of Christ, which was so universally spoken of. Peter tells Cornelius and his friends (Act 10:37), That word you know which was published throughout all Judea concerning Christ; and therefore Agrippa could not be ignorant of it, and it was a shame for Festus that he was so.
II. Agrippa is so far from thinking him a madman that he thinks he never heard a man argue more strongly, nor talk more to the purpose.
1.Paul applies himself closely to Agrippa's conscience. Some think Festus was displeased at Paul because he kept his eye upon Agrippa, and directed his discourse to him all along, and that therefore he gave him that interruption, Act 26:24. But, if that was the thing that affronted him, Paul regards it not: he will speak to those who understand him, and whom he is likely to fasten something upon, and therefore still addresses Agrippa; and, because he had mentioned Moses and the prophets as confirming the gospel he preached, he refers Agrippa to them (Act 26:27): "King Agrippa, believest thou the prophets? Dost thou receive the scriptures of the Old Testament as a divine revelation, and admit them as foretelling good things to come?" He does not stay for an answer, but, in compliment to Agrippa, takes it for granted: I know that thou believest; for every one knew that Agrippa professed the Jews' religion, as his fathers had done, and therefore both knew the writings of the prophets and gave credit to them. Note, It is good dealing with those who have acquaintance with the scriptures and believe them; for such one has some hold of.
2.Agrippa owns there was a great deal of reason in what Paul said (Act 26:28): Almost thou persuadest me to be a Christian. Some understand this as spoken ironically, and read it thus, Wouldst thou in so little a time persuade me to be a Christian? But, taking it so, it is an acknowledgement that Paul spoke very much to the purpose, and that, whatever others thought of it, to his mind there came a convincing power along with what he said: "Paul, thou art too hasty, thou canst not think to make a convert of me all of a sudden." Others take it as spoken seriously, and as a confession that he was in a manner, or within a little, convinced that Christ was the Messiah; for he could not but own, and had many a time thought so within himself, that the prophecies of the Old Testament had had their accomplishment in him; and now that it is urged thus solemnly upon him he is ready to yield to the conviction, he begins to sound a parley, and to think of rendering. He is as near being persuaded to believe in Christ as Felix, when he trembled, was to leave his sins: he sees a great deal of reason for Christianity; the proofs of it, he owns, are strong, and such as he cannot answer; the objections against it trifling, and such as he cannot for shame insist upon; so that if it were not for his obligations to the ceremonial law, and his respect to the religion of his fathers and of his country, or his regard to his dignity as a king and to his secular interests, he would turn Christian immediately. Note, Many are almost persuaded to be religious who are not quite persuaded; they are under strong convictions of their duty, and of the excellency of the ways of God, but yet are overruled by some external inducements, and do not pursue their convictions.
3.Paul, not being allowed time to pursue his argument, concludes with a compliment, or rather a pious wish that all his hearers were Christians, and this wish turned into a prayer: euxaimēn an tō Theō - I pray to God for it (Act 26:29); it was his heart's desire and prayer to God for them all that they might be saved, Rom 10:1. That not only thou but all that hear me this day (for he has the same kind design upon them all) were both almost, and altogether, such as I am, except these bonds. Hereby, (1.) He professes his resolution to cleave to his religion, as that which he was entirely satisfied in, and determined to live and die by. In wishing that they were all as he was, he does in effect declare against ever being as they were, whether Jews or Gentiles, how much soever it might be to his worldly advantage. He adheres to the instruction God gave to the prophet (Jer 15:19), Let them return unto thee, but return not thou unto them. (2.) He intimates his satisfaction not only in the truth, but in the benefit and advantage of Christianity; he had so much comfort in it for the present, and was so sure it would end in his eternal happiness, that he could not wish better to the best friend he had in the world than to wish him such a one as he was, a faithful zealous disciple of Jesus Christ. Let my enemy be as the wicked, says Job, Job 27:7. Let my friend be as the Christian, says Paul. (3.) He intimates his trouble and concern that Agrippa went no further than being almost such a one as he was, almost a Christian, and not altogether one; for he wishes that he and the rest of them might be not only almost (what good would that do?) but altogether such as he was, sincere thorough-paced Christians. (4.) He intimates that it was the concern, and would be the unspeakable happiness, of every one of them to become true Christians - that there is grace enough in Christ for all, be they ever so many - enough for each, be they ever so craving. (5.) He intimates the hearty good-will he bore to them all; he wishes them, [1.] As well as he wished his own soul, that they might be as happy in Christ as he was. [2.] Better than he now was as to his outward condition, for he excepts these bonds; he wishes they might all be comforted Christians as he was, but not persecuted Christians as he was - that they might taste as much as he did of the advantages that attended religion, but not so much of its crosses. They had made light of his imprisonment, and were in no concern for him. Felix detained him in bonds to gratify the Jews. Now this would have tempted many a one to wish them all in his bonds, that they might know what it was to be confined as he was, and then they would know the better how to pity him; but he was so far from this that, when he wished them in bonds to Christ, he desired they might never be in bonds for Christ. Nothing could be said more tenderly nor with a better grace.
III. They all agree that Paul is an innocent man, and is wronged in his prosecution. 1. The court broke up with some precipitation (Act 26:30): When he had spoken that obliging word (Act 26:29), which moved them all, the king was afraid, if he were permitted to go on, he would say something yet more moving, which might work upon some of them to appear more in his favour than was convenient, and perhaps might prevail with them to turn Christians. The king himself found his own heart begin to yield, and durst not trust himself to hear more, but, like Felix, dismissed Paul for this time. They ought in justice to have asked the prisoner whether he had any more to say for himself; but they thought he had said enough, and therefore the king rose up, and the governor, and Bernice, and those that sat with them, concluding the case was plain, and with this they contented themselves, when Paul had more to say which would have made it plainer. 2. They all concurred in an opinion of Paul's innocency, Act 26:31. The court withdrew to consult of the matter, to know one another's minds upon it, and they talked among themselves, all to the same purport, that this man does nothing worthy of bonds - he is not a dangerous man, whom it is prudent to confine. After this, Nero made a law for the putting of those to death who professed the Christian religion, but as yet there was no law of that kind among the Romans, and therefore no transgression; and this judgment of theirs is a testimony against that wicked law which Nero made not long after this, that Paul, the most active zealous Christian that ever was, was adjudged, even by those that were no friends to his way, to have done nothing worthy of death, or of bonds. Thus was he made manifest in the conscience of those who yet would not receive his doctrine; and the clamours of the hot-headed Jews, who cried out, Away with him, it is not fit he should live, were shamed by the moderate counsels of this court. 3. Agrippa gave his judgment that he might have been set at liberty, if he had not himself appealed to Caesar (Act 26:32), but by that appeal he had put a bar in his own door. Some think that by the Roman law this was true, that, when a prisoner had appealed to the supreme court, the inferior courts could no more discharge him than they could condemn him; and we suppose the law was so, if the prosecutors joined issue upon the appeal, and consented to it. But it does not appear that in Paul's case the prosecutors did so; he was forced to do it, to screen himself from their fury, when he saw the governor did not take the care he ought to have done for his protection. And therefore others think that Agrippa and Festus, being unwilling to disoblige the Jews by setting him at liberty, made this serve for an excuse of their continuing him in custody, when they themselves knew they might have justified the discharging of him. Agrippa, who was but almost persuaded to be a Christian, proves no better than if he had not been at all persuaded. And now I cannot tell, (1.) Whether Paul repented of his having appealed to Caesar, and wished he had not done it, blaming himself for it as a rash thing, now he saw that was the only thing that hindered his discharge. He had reason perhaps to reflect upon it with regret, and to charge himself with imprudence and impatience in it, and some distrust of the divine protection. He had better have appealed to God than to Caesar. It confirms what Solomon says (Ecc 6:12), Who knows what is good for man in this life? What we think is for our welfare often proves to be a trap; such short-sighted creatures are we, and so ill-advised in leaning, as we do, to our own understanding. Or, (2.) Whether, notwithstanding this, he was satisfied in what he had done, and was easy in his reflections upon it. His appealing to Caesar was lawful, and what became a Roman citizen, and would help to make his cause considerable; and forasmuch as when he did it it appeared to him, as the case then stood, to be for the best, though afterwards it appeared otherwise, he did not vex himself with any self-reproach in the matter, but believed there was a providence in it, and it would issue well at last. And besides, he was told in a vision that he must bear witness to Christ at Rome, Act 23:11. And it is all one to him whether he goes thither a prisoner or at his liberty; he knows the counsel of the Lord shall stand, and says, Let it stand. The will of the Lord be done.
"King Agrippa," he says, "believest thou"-he does not say, the Resurrection, but-"the prophets?" Then he forestalls him, and says: "I know that thou believest." "In a little" (i.e. within a little,) "almost thou persuadest me to be a Christian." Paul did not understand what the phrase "in a little" meant: he thought it meant "with little cost or trouble", wherefore also he answers as to this: so unlearned was he.
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SUMMARY
Acts 26:28 records King Agrippa II's profound, yet ultimately uncommitted, response to the Apostle Paul's compelling defense of the Christian faith. After hearing Paul recount his conversion, divine commission, and the resurrection of Jesus, Agrippa, a ruler with significant knowledge of Jewish customs and prophecies, openly admits that Paul's arguments have brought him to the very brink of accepting Christianity, highlighting the persuasive power of the Gospel and the critical nature of a decisive response.
CONTEXT
Literary Context: This verse is embedded within Paul's final recorded defense before Roman authorities in Caesarea, specifically before Governor Festus, King Agrippa II, and Bernice. Following his appeal to Caesar in Acts 25:11, Festus, unsure how to frame the charges against Paul for the emperor, sought Agrippa's expertise. Agrippa, being knowledgeable in Jewish law and customs, was invited to hear Paul's case. Paul's detailed testimony in Acts 26:1-23 systematically recounts his former life as a zealous Pharisee, his dramatic encounter with the resurrected Christ on the Damascus road, and his subsequent divine commission to preach the Gospel to both Jews and Gentiles, focusing on the fulfillment of Old Testament prophecies concerning the Messiah's suffering and resurrection. Agrippa's statement is the climax of this powerful and Spirit-led address, revealing the deep impact of Paul's words.
Historical & Cultural Context: King Agrippa II was the last of the Herodian dynasty, ruling over parts of Galilee and Perea under Roman authority. He and his sister Bernice were well-versed in Jewish affairs, which made Agrippa an ideal listener for Paul's defense, which heavily relied on Jewish prophecy and custom. The setting is a formal Roman judicial proceeding, though Festus's primary aim was to gather information for Caesar, not to conduct a full trial. Paul, as a Roman citizen, had the right to appeal to Caesar, and his imprisonment was a result of Jewish accusations rather than proven Roman law violations. The term "Christian" was still relatively new, likely originating in Antioch (Acts 11:26), and was often used by outsiders, sometimes pejoratively, to identify followers of Christ. Agrippa's use of the term signifies his recognition of the distinct identity of this new movement.
Key Themes: Agrippa's declaration in this verse contributes significantly to several key themes within Acts and the broader New Testament. Firstly, it underscores the persuasive power of the Gospel message, demonstrating that even powerful, worldly rulers can be intellectually and emotionally convicted by the truth of Christ, as seen in Paul's ability to articulate his faith with such clarity and conviction that it moved Agrippa. Secondly, it highlights the critical distinction between intellectual conviction and genuine spiritual transformation. Agrippa was "almost persuaded," indicating a mind convinced by evidence but a heart not yet fully surrendered, a theme echoed in Jesus' parables about those who hear the word but do not bear fruit (Luke 8:13). Finally, the phrase "almost thou persuadest me" serves as a timeless warning about the danger of procrastination in responding to God's call. It emphasizes the urgency of a decisive step of faith, as being "almost" saved is, in fact, still being lost, a concept powerfully articulated in 2 Corinthians 6:2.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs Dramatic Irony, as the audience knows the ultimate fate of Paul and the spread of Christianity, while Agrippa, despite his proximity to the truth, remains outside the fold. There is also an element of Understatement in Agrippa's "almost," which, while seemingly candid, subtly masks a deeper reluctance or fear of commitment. Furthermore, the term "Christian" functions as a form of Symbolism, representing not merely a religious affiliation but a radical shift in allegiance and identity, a full surrender to Christ that Agrippa ultimately shied away from. The entire interaction serves as a Foil to the unwavering faith of Paul, highlighting the contrast between intellectual assent and genuine spiritual transformation.
THEOLOGICAL AND THEMATIC CONNECTIONS
Acts 26:28 stands as a profound theological statement on the nature of salvation and human response to divine truth. It powerfully illustrates that while the Gospel's message is inherently persuasive and capable of convicting even the most skeptical minds, intellectual assent or emotional stirring alone is insufficient for salvation. True conversion requires a decisive step of faith, a complete surrender to Christ, moving beyond being "almost" to being fully "in." This verse serves as a timeless warning against the peril of procrastination in spiritual matters, emphasizing that proximity to the truth does not equate to possession of it, and that a partial commitment is, in God's eyes, no commitment at all.
REFLECTION AND APPLICATION
Agrippa's poignant declaration, "Almost thou persuadest me to be a Christian," serves as a stark and timeless mirror for all who encounter the Gospel. It compels us to examine our own hearts: are we merely intellectually convinced by the logic and historical evidence of Christianity, or have we truly surrendered our lives to Jesus Christ? The danger of being "almost" is that it offers no salvation; it is a state of being eternally lost, despite having come so close. This verse challenges believers to boldly and clearly articulate their faith, trusting in the Holy Spirit's power to convict, and to pray earnestly for those who are on the brink of decision. For those who resonate with Agrippa's "almost," it is an urgent call to cross the threshold, to move from intellectual agreement or emotional stirring to a full, decisive, and life-altering commitment to Jesus, embracing the free gift of salvation offered through Him. The time for decision is always "now."
Questions for Reflection
FAQ
What does "almost" truly mean in Agrippa's statement?
Answer: The Greek phrase translated "almost" (G1722 en + G3641 olígos) literally means "in a little" or "in a small degree." It signifies that Agrippa was on the very brink of being persuaded, lacking only a small step to fully embrace the Christian faith. It implies intellectual conviction and emotional stirring, but not a complete surrender of his will or a decisive commitment. He understood the truth of Paul's message and its implications, but stopped short of fully becoming a follower of Christ.
Was King Agrippa II saved after this encounter?
Answer: The biblical text does not explicitly state that Agrippa became a Christian. Following this exchange, Paul was sent to Rome, and Agrippa's subsequent actions, as far as recorded history is concerned, do not indicate a conversion. His statement, "Almost thou persuadest me to be a Christian," is often interpreted as a moment of profound conviction that was ultimately left unfulfilled. The narrative in Acts 26:30-32 shows that Agrippa concluded Paul was innocent of any crime worthy of death or imprisonment, but he did not publicly embrace the faith Paul proclaimed.
What is the significance of the term "Christian" in this verse?
Answer: The term "Christian" (G5546 Christianós) was likely initially used by outsiders, first recorded in Acts 11:26, to identify followers of Christ. Agrippa's use of the term here indicates his recognition that Paul's message called for a distinct identity and allegiance to Jesus as the Messiah. It was not merely a new philosophy or sect of Judaism, but a commitment to Christ that set believers apart. His acknowledgment implies an understanding of the radical nature of becoming a "Christian."
CHRIST-CENTERED FULFILLMENT
Acts 26:28, while focusing on Agrippa's near-conversion, powerfully points to Christ in several profound ways. Paul's entire defense, which so moved Agrippa, was not about himself, but about the resurrected Jesus Christ. Paul's testimony centered on his dramatic encounter with the risen Lord (Acts 9:1-19) and his divine commission to proclaim Christ's suffering and resurrection, fulfilling Old Testament prophecies (Acts 26:22-23). Agrippa's "almost" underscores the absolute necessity of a full commitment to Christ; there is no middle ground between being lost and being found in Him, as Jesus Himself declared, "He who is not with me is against me" (Matthew 12:30). The very term "Christian" points directly to Christ, signifying one who belongs to Him and follows Him. Ultimately, Agrippa's hesitation highlights the truth that salvation is not merely intellectual assent to facts about Jesus, but a personal surrender to Jesus as Lord and Savior, the "Lamb of God who takes away the sin of the world" (John 1:29). The power of Paul's persuasion was the power of Christ's truth, demonstrating that the Gospel remains the power of God for salvation to everyone who believes (Romans 1:16).