Acts 26:6

KJV

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

KJV (with Strong's)

And {G2532} now {G3568} I stand {G2476} and am judged {G2919} for {G1909} the hope {G1680} of the promise {G1860} made {G1096} of {G5259} God {G2316} unto {G4314} our fathers {G3962}:

Complete Jewish Bible

How ironic it is that I stand on trial here because of my hope in the promise made to our fathers!

Berean Standard Bible

And now I stand on trial because of my hope in the promise that God made to our fathers,

American Standard Version

And now I stand here to be judged for the hope of the promise made of God unto our fathers;

Commentary

### SUMMARY
The Apostle Paul, standing before King Agrippa, Governor Festus, and Bernice, declares that the true reason for his imprisonment and judgment is not any criminal offense but his unwavering belief in the "hope of the promise made of God unto our fathers." This statement encapsulates his defense, asserting that his Christian faith is not a deviation from Judaism but rather the divinely ordained culmination of ancient covenantal promises, particularly concerning the resurrection of the dead and the coming Messiah.

### CONTEXT
* **Literary Context:** Acts 26:6 is part of Paul's extended defense speech before King Agrippa II, Bernice, and Governor Festus, recorded in [Acts 26](/acts/26 "Acts 26 - Paul's Defense Before Agrippa"). This address follows Paul's previous appearances before Felix and Festus, where he consistently maintained his innocence regarding any crime against Roman law or Jewish custom. In this particular speech, Paul strategically recounts his zealous life as a Pharisee, his dramatic conversion experience on the Damascus road ([Acts 26:12-18](/acts/26-12-18 "Acts 26:12-18 - Paul's Conversion Account")), and his subsequent commission to preach to both Jews and Gentiles. Verse 6 serves as a pivotal point, where Paul articulates the core theological issue at stake: his trial is not about sedition or heresy in the common sense, but about the fulfillment of Israel's messianic and eschatological hopes, centered on the resurrection. He frames his entire ministry as a direct outgrowth of these ancient promises, thereby aligning himself with the true heritage of Israel rather than standing against it.

* **Historical & Cultural Context:** Paul's trial takes place in Caesarea, the Roman provincial capital, around 59-60 AD. He is appealing to King Agrippa II, who, as a descendant of Herod the Great, held significant authority over Jewish affairs and was well-versed in Jewish law and customs, making him a fitting audience for Paul's theological defense. The "fathers" Paul refers to are the patriarchs of Israel—Abraham, Isaac, and Jacob—to whom God made foundational covenant promises ([Genesis 12:1-3](/genesis/12-1-3 "Genesis 12:1-3 - The Abrahamic Covenant"), [Genesis 15:1-21](/genesis/15-1-21 "Genesis 15 - God's Covenant with Abram"), [Genesis 22:15-18](/genesis/22-15-18 "Genesis 22:15-18 - God's Oath to Abraham")). These promises included the land, a multitude of descendants, and a blessing for all nations through a specific "seed." Crucially, the concept of resurrection was a deeply debated topic within first-century Judaism, with the Pharisees affirming it and the Sadducees denying it ([Acts 23:6-8](/acts/23-6-8 "Acts 23:6-8 - Paul Divides the Sanhedrin")). Paul, a former Pharisee, leverages this internal Jewish theological divide to explain that his "crime" is simply believing in the fulfillment of a hope that many of his accusers, particularly the Pharisees, also professed.

* **Key Themes:** This verse powerfully contributes to several overarching themes in Acts and Paul's theology. Firstly, it underscores the **Continuity of God's Plan**, demonstrating that the gospel of Christ is not a new, foreign religion but the organic fulfillment of God's ancient promises to Israel. Paul consistently argues that Christianity is the true Judaism, the culmination of the Old Testament prophecies. Secondly, the verse highlights the **Centrality of Resurrection**, particularly the resurrection of Jesus, as the linchpin of Christian hope and the ultimate fulfillment of God's promise. Paul's entire defense hinges on the reality of a resurrected Messiah, which he later elaborates on in his letters, such as in [1 Corinthians 15](/1_corinthians/15 "1 Corinthians 15 - The Resurrection of Christ"). Thirdly, it speaks to the theme of **Suffering for the Gospel**, as Paul's imprisonment is presented not as punishment for wrongdoing but as a direct consequence of his faithful proclamation of this divine hope. His suffering is thus framed as participation in the pattern of prophetic witness, echoing the experiences of earlier prophets who suffered for speaking God's truth ([Matthew 5:10-12](/matthew/5-10-12 "Matthew 5:10-12 - Blessed are the Persecuted")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **hope (Greek, _elpís'_):** (G1680) This term signifies not merely a wishful desire but a confident expectation and certainty, rooted in God's faithfulness. For Paul, this hope is concrete and assured, specifically referring to the resurrection of the dead and the coming of the Messiah. It is a theological virtue, a steadfast anticipation grounded in divine promise.
* **promise (Greek, _epangelía'_):** (G1860) Derived from a verb meaning "to announce," this word denotes a divine declaration or solemn assurance, especially a divine assurance of good. It emphasizes the origin of the assurance—from God Himself—and its binding, reliable nature. It refers to the covenant promises made to the patriarchs, culminating in the Messiah and the new covenant.
* **made (Greek, _gínomai'_):** (G1096) This verb means "to come into being," "to become," or "to be brought to pass." In this context, it highlights the historical reality and divine initiation of the promise. It underscores that the promise was not a human invention but a divine act, originating from God and given to the patriarchs, implying its ultimate fulfillment.

#### Verse Breakdown
* **"And now I stand and am judged":** Paul succinctly describes his present predicament. "Stand" (G2476, _hístēmi_) implies a legal posture, standing before a tribunal to present a defense. "Am judged" (G2919, _krínō_) indicates that he is on trial, being evaluated and potentially condemned. This phrase sets the stage for his explanation, highlighting the injustice of his situation from his perspective.
* **"for the hope of the promise":** This is the core reason Paul provides for his judgment. He is not judged for a crime, but "for" (G1909, _epí_) or "on account of" his confident expectation ("hope") regarding the divine "promise." This immediately shifts the nature of the trial from a legal dispute to a theological one, framing his imprisonment as a consequence of his eschatological convictions.
* **"made of God unto our fathers":** This crucial phrase grounds the "promise" in divine revelation and historical continuity. It was "made" (G1096, _gínomai_) by "God" (G2316, _theós_) Himself, not by human design. Furthermore, it was given "unto our fathers" (G4314, _prós_ G3962, _patḗr_), specifically the patriarchs of Israel, establishing a direct link to the foundational covenants and prophecies of the Old Testament. This demonstrates Paul's conviction that his faith is not a break from his Jewish heritage but its divinely intended fulfillment.

#### Literary Devices
Paul's speech in Acts 26 is a masterclass in **Rhetorical Defense**, strategically crafted to persuade his royal audience. In verse 6, he employs **Assertion** to clearly state the true nature of his trial, reframing the accusations against him from criminal charges to a theological disagreement about the fulfillment of God's promises. This is complemented by **Juxtaposition**, as Paul implicitly contrasts the superficial charges of his accusers with the profound, ancient, and divinely ordained hope that is the real reason for his standing trial. He positions himself not as a rebel, but as a faithful heir to Israel's prophetic tradition, thereby appealing to Agrippa's knowledge of Jewish customs and scriptures. The very act of "standing and being judged" for a hope underscores the **Irony** of his situation: a former persecutor of Christians is now persecuted for the very hope (the resurrected Messiah) that he once sought to eradicate, highlighting the transformative power of his conversion experience.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Acts 26:6 profoundly connects the New Testament revelation to the Old Testament promises, asserting that the Christian gospel is not a novel invention but the long-awaited fulfillment of God's ancient covenant with Israel. Paul's defense highlights that the "hope of the promise" is intrinsically tied to the resurrection of the dead, a concept deeply rooted in Jewish eschatology (e.g., [Daniel 12:2](/daniel/12-2 "Daniel 12:2 - Resurrection of the Dead")). For Paul, this hope found its definitive realization in the resurrection of Jesus Christ, making Him the ultimate "seed" promised to Abraham ([Galatians 3:16](/galatians/3-16 "Galatians 3:16 - The Promise to Abraham's Seed")) and the firstfruits of those who sleep ([1 Corinthians 15:20](/1_corinthians/15-20 "1 Corinthians 15:20 - Christ as Firstfruits")). His trial, therefore, is not merely a legal dispute but a confrontation over the identity of the Messiah and the nature of God's redemptive plan.

* [Romans 15:8-9](/romans/15-8-9 "Romans 15:8-9 - Christ, a Servant to the Circumcision for God's Truth")
* [Hebrews 11:13-16](/hebrews/11-13-16 "Hebrews 11:13-16 - The Faith of the Patriarchs")
* [Titus 1:2](/titus/1-2 "Titus 1:2 - Hope of Eternal Life Promised by God")

### REFLECTION AND APPLICATION
Paul's unwavering stance in Acts 26:6 offers a powerful model for believers today. His defense is not merely an intellectual exercise but a deeply personal declaration of faith, rooted in the historical faithfulness of God. We are reminded that our Christian hope is not a vague optimism but a confident expectation grounded in divine promises that have been, and continue to be, fulfilled. This should encourage us to understand the deep historical and theological roots of our faith, connecting our present experience to God's unfolding redemptive plan throughout history. Like Paul, we may face scrutiny or opposition for our convictions, but our steadfastness comes from knowing that the God who made promises to our fathers is the same God who raised Jesus from the dead and will fulfill all His purposes. Our hope in the resurrection transforms our perspective on life, death, and suffering, enabling us to stand firm in the face of adversity, knowing that our ultimate vindication comes from God.

#### Questions for Reflection
* **How does understanding the historical continuity of God's promises strengthen your faith today?**
* **In what ways might your "hope of the promise" lead you to be "judged" or misunderstood by the world around you?**
* **What specific promises of God do you cling to most confidently in times of trial or uncertainty?**

### FAQ
**What "promise" is Paul referring to in Acts 26:6?**

Answer: Paul is referring to the comprehensive covenant promises God made to the patriarchs of Israel—Abraham, Isaac, and Jacob—and subsequently through the prophets. These promises included a great nation, a land, a blessing for all families of the earth, and critically, the coming of a Messiah who would bring salvation and establish God's kingdom. For Paul, the ultimate fulfillment of these promises, particularly the promise of resurrection, is found in Jesus Christ. He elaborates on this in his epistles, such as when he discusses the promise to Abraham and its fulfillment in Christ in [Galatians 3](/galatians/3 "Galatians 3 - Law and Promise").

**Why was Paul being "judged" for this hope?**

Answer: Paul was being judged because his proclamation of Jesus as the resurrected Messiah challenged the established religious and political order of his day. While many Jews, particularly the Pharisees, believed in a future resurrection, the idea that the Messiah had already come and been resurrected was contentious. His accusers, primarily Jewish leaders, viewed his message as a deviation from traditional Judaism and a threat to their authority, leading to charges of heresy and sedition. Paul argues that his "crime" was simply believing in the fulfillment of the very hope that many of his Jewish brethren also shared, as he later states in [Acts 26:7-8](/acts/26-7-8 "Acts 26:7-8 - Paul's Defense of Resurrection").

### CHRIST-CENTERED FULFILLMENT
Acts 26:6 stands as a profound declaration of Christ-centered fulfillment. The "hope of the promise made of God unto our fathers" is ultimately the promise of a Messiah, a Redeemer, and the establishment of an eternal kingdom. This ancient promise finds its definitive and glorious fulfillment in the person and work of Jesus Christ. He is the promised "seed" of Abraham through whom all nations would be blessed ([Galatians 3:16](/galatians/3-16 "Galatians 3:16 - The Promise to Abraham's Seed")). The resurrection of Jesus from the dead is the supreme demonstration that God's promises are true and fully realized, for it is through His resurrection that the hope of eternal life and the resurrection of believers is secured ([1 Corinthians 15:20-23](/1_corinthians/15-20-23 "1 Corinthians 15:20-23 - Christ, the Firstfruits")). Paul's defense before Agrippa is, in essence, a defense of the resurrected Christ as the long-awaited climax of Israel's history and the hope of the world. His suffering is not for a new religion, but for proclaiming that the God of Abraham, Isaac, and Jacob has kept His word, bringing salvation and new life through His Son, Jesus, who is the very embodiment of the "promise made of God unto our fathers" ([2 Corinthians 1:20](/2_corinthians/1-20 "2 Corinthians 1:20 - All God's Promises are Yes in Christ")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Acts 24:15

And have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust.

Titus 2:13

Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ;

Acts 28:20

For this cause therefore have I called for you, to see [you], and to speak with [you]: because that for the hope of Israel I am bound with this chain.

Romans 15:8

Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises [made] unto the fathers:

Daniel 7:13

I saw in the night visions, and, behold, [one] like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him.

Daniel 7:14

And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion [is] an everlasting dominion, which shall not pass away, and his kingdom [that] which shall not be destroyed.

Isaiah 9:6

For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.