Acts 26

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Paul defends himself before King Agrippa, recounting his past as a zealous Pharisee who persecuted Christians. He then describes his dramatic conversion on the road to Damascus, where he received a divine commission from Jesus to preach to both Jews and Gentiles. Paul asserts that his current imprisonment stems from his obedience to this heavenly vision, proclaiming nothing but what Moses and the prophets foretold.

Paul Addresses King Agrippa 1–3

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

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:

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.

Paul’s Life as a Pharisee 4–8

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

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

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

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.

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

The Persecutor’s Zeal 9–11

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

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.

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.

The Damascus Road Vision 12–18

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

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.

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.

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

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;

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

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.

Obedience to the Heavenly Call 19–23

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

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.

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

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:

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.

Festus and Agrippa Respond 24–29

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

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

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.

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

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

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.

The Hearing Concludes 30–32

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

And when they were gone aside, they talked between themselves, saying, This man doeth nothing worthy of death or of bonds.

Then said Agrippa unto Festus, This man might have been set at liberty, if he had not appealed unto Caesar.

Bible text: King James Version (1769 Blayney text) · Public domain

Study Notes for Acts 26

Verse 1

Thou art permitted to speak for thyself — ‘Permitted’ is epitrepo, the verb of the ‘licence’ Paul was given to address the crowd from the stairs (Acts 21:40). ‘Answered for himself’ is apologeomai, as in Acts 25:8. Festus had brought Paul out so that Agrippa’s examination would give him ‘somewhat to write’ (Acts 25:26).

Verse 2

I think myself happy — ‘Happy’ is makarios, the word translated ‘blessed’ in the Beatitudes (Matt 5:3) and in Acts 20:35, ‘It is more blessed to give’. Paul counts it a privilege to answer ‘touching all the things whereof I am accused of the Jews’ before a king who knows Jewish matters (v.3).

Verse 3

expert in all customs and questions — ‘Expert’ is gnostes, one who knows, found only here. ‘Customs’ (ethos) is the word of the charges that Paul would ‘change the customs which Moses delivered us’ (Acts 6:14) and teach Jews not to ‘walk after the customs’ (Acts 21:21). ‘Questions’ is zetema, as in Acts 25:19.

Verse 4

My manner of life from my youth — ‘Manner of life’ is biosis, found only here. Paul was ‘at the first among mine own nation at Jerusalem’, where he was ‘brought up in this city at the feet of Gamaliel’ (Acts 22:3). He gives the same account to the Philippians (Phil 3:5–6) and the Galatians (Gal 1:13–14).

Verse 5

the most straitest sect — ‘Straitest’ is akribestatos, ‘most exact’, found only here. ‘Sect’ is hairesis, the word Luke uses of the Sadducees (Acts 5:17) and the Pharisees (Acts 15:5), and of what Paul’s accusers called ‘heresy’ (Acts 24:14). Paul’s own words are in Phil 3:5, ‘as touching the law, a Pharisee’.

Verse 6

the hope of the promise made of God unto our fathers — Paul preached the same promise at Antioch in Pisidia: ‘the promise which was made unto the fathers, God hath fulfilled the same unto us their children, in that he hath raised up Jesus again’ (Acts 13:32–33). It is also the ‘hope of Israel’ for which he wears his chain (Acts 28:20).

Verse 7

our twelve tribes, instantly serving God day and night — Dodekaphylon, ‘twelve tribes’, and ektenia, ‘instantly’ (earnestly), each occur only here. ‘Serving’ is latreuo, the word used of Anna, who ‘served God with fastings and prayers night and day’ (Luke 2:37). The hope that Paul shares with Israel is the very ground of the accusation.

Verse 8

that God should raise the dead — The ‘you’ is plural and takes in the whole room. The hope of v.6 belongs to the Jews, the Sadducees denied it (Acts 23:8), and the Athenians had mocked it (Acts 17:32). Apistos, ‘incredible’, means not to be believed. Paul’s question rests on who acts: it is God who raises.

Verse 9

I verily thought with myself, that I ought — ‘Ought’ is dei, the verb of necessity; Christ had said ‘whosoever killeth you will think that he doeth God service’ (John 16:2). Paul later wrote, ‘I did it ignorantly in unbelief’ (1 Tim 1:13). ‘Jesus of Nazareth’ is the name the voice gave in Acts 22:8.

Verse 10

I gave my voice against them — Literally he ‘cast his pebble’ (psephos), a voting stone; the same word is the ‘white stone’ of Rev 2:17. ‘Shut up’ is katakleio, used of Herod’s imprisoning John (Luke 3:20). The ‘authority from the chief priests’ is that of Acts 9:14, and ‘saints’ is the name Ananias used (Acts 9:13).

Verse 11

compelled them to blaspheme — ‘Compelled’ is anankazo, and ‘exceedingly mad’ is emmainomai, found only here. ‘Punished’ is timoreo, the verb of Acts 22:5, ‘bring them… bound unto Jerusalem, for to be punished’. ‘Strange cities’ are cities outside Jerusalem, of which Damascus was the one Paul names (v.12).

Verse 12

authority and commission from the chief priests — ‘Authority’ is exousia, and ‘commission’ is epitrope, found only here. This is the errand of Acts 9:1–2, for which Paul ‘desired of him letters to Damascus to the synagogues’, and of Acts 22:5. The word ‘whereupon’ ties the vision to the very task he was on.

Verse 13

above the brightness of the sun — Lamprotes, brightness, is found only here. Paul says ‘midday’, where Acts 22:6 says ‘about noon’, and the light shone not only round him (Acts 9:3) but ‘round about me and them which journeyed with me’. All fell to the earth (v.14). It left him unable to see (Acts 22:11).

Verse 14

in the Hebrew tongue — The voice spoke in Hebrew (Hebrais dialektos, as in Acts 21:40; 22:2), and the name is given in its Hebrew form, ‘Saul, Saul’. ‘Pricks’ is kentron, an ox-goad, the word translated ‘sting’ in 1 Cor 15:55. The saying about kicking against the pricks is also in Acts 9:5.

Verse 16

a minister and a witness — ‘Minister’ is hyperetes, an attendant, and the pair ‘witness… minister’ matches Luke 1:2, ‘eyewitnesses, and ministers of the word’. The witness covers what Paul has seen and what the Lord ‘will appear unto’ him in, as in Acts 23:11. Ananias had said the same: ‘thou shalt be his witness unto all men of what thou hast seen and heard’ (Acts 22:15).

Verse 17

Delivering thee from the people, and from the Gentiles — ‘Delivering’ is exaireo, to take out, used of Joseph (Acts 7:10), of Peter (Acts 12:11) and of Paul’s rescue (Acts 23:27). The promise recalls that made to Jeremiah, ‘they shall not prevail against thee; for I am with thee… to deliver thee’ (Jer 1:19). ‘I send thee’ is apostello, the verb behind ‘apostle’.

Verse 18

To open their eyes — The first purpose echoes the promise of Isa 42:7, ‘To open the blind eyes’. Turning ‘from darkness to light’ is epistrepho, and the final purpose, ‘inheritance among them which are sanctified’, uses words Paul gave the Ephesian elders, ‘an inheritance among all them which are sanctified’ (Acts 20:32). ‘By faith that is in me’ belongs to the sanctifying.

Verse 19

the heavenly vision — Optasia, a sight or vision, is found also in Luke 1:22, 24:23 and 2 Cor 12:1. ‘Disobedient’ is apeithes, one who will not be persuaded; Paul says he was the opposite. What follows in v.20 is the obedience: he went first to Damascus, then Jerusalem, Judaea and the Gentiles.

Verse 20

shewed first unto them of Damascus — ‘Shewed’ is apangello, to announce. Luke records Damascus (Acts 9:20), Jerusalem (Acts 9:28–29) and then the Gentiles (Acts 13:46) as the stages. ‘Works meet for repentance’ echoes John the Baptist, ‘fruits meet for repentance’ (Matt 3:8), and Paul’s own summary, ‘repentance toward God, and faith toward our Lord Jesus Christ’ (Acts 20:21).

Verse 21

the Jews caught me in the temple — The seizure is told in Acts 21:27–30. ‘Kill’ is diacheirizomai, found elsewhere only in Acts 5:30, where Peter says of Christ, ‘whom ye slew and hanged on a tree’. The same verb is used here of the plot against Paul.

Verse 22

the prophets and Moses — ‘Help’ is epikouria, found only here. What Paul says ‘should come’ is what Christ himself showed after the resurrection, ‘beginning at Moses and all the prophets’ (Luke 24:27), and ‘written in the law of Moses, and in the prophets, and in the psalms’ (Luke 24:44). Paul had said the same before Felix (Acts 24:14).

Verse 23

That Christ should suffer — Pathetos, ‘to suffer’, is found only here. It rests on the question of Luke 24:26, ‘Ought not Christ to have suffered these things?’ ‘The first… that should rise from the dead’ is called ‘firstborn from the dead’ in Col 1:18. The ‘light to the Gentiles’ is from Isa 49:6, quoted in Acts 13:47.

Verse 24

thou art beside thyself — Mainomai, to be mad, is the word of Rhoda’s hearers, ‘Thou art mad’ (Acts 12:15), and of John 10:20. It follows Paul’s mention of the resurrection, as at Athens, where ‘some mocked’ (Acts 17:32). Festus speaks ‘with a loud voice’ while Paul has spoken courteously to Agrippa.

Verse 25

most noble Festus — Kratistos, ‘most excellent’, is the title given to Felix (Acts 23:26; 24:3) and to Theophilus (Luke 1:3). ‘Speak forth’ is apophthengomai, the verb of Acts 2:4, ‘as the Spirit gave them utterance’. ‘Soberness’ is sophrosyne, found elsewhere only in 1 Tim 2:9, 15 and rendered ‘sobriety’.

Verse 26

this thing was not done in a corner — Gonia, a corner, is the place where hypocrites pray in Matt 6:5. Cleopas had said of the same events, ‘Art thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days?’ (Luke 24:18). ‘Speak freely’ is parrhesiazomai, as of Paul at Damascus (Acts 9:27).

Verse 27

believest thou the prophets? — The question goes back to v.22, ‘the prophets and Moses’, and rests on Paul’s own faith, ‘believing all things which are written in the law and in the prophets’ (Acts 24:14). Christ had said that those who ‘hear not Moses and the prophets’ would not be persuaded ‘though one rose from the dead’ (Luke 16:31).

Verse 28

Almost thou persuadest me to be a Christian — Christianos is found only here, in Acts 11:26 and in 1 Pet 4:16. ‘Almost’ translates en oligo, ‘in a little’, and Paul’s answer in v.29 plays on it with ‘almost, and altogether’ (en oligo, en pollo, ‘in little… in much’). The verb ‘persuadest’ is peitho.

Verse 29

I would to God — Euchomai, to pray or wish, is the verb of Rom 9:3, ‘I could wish that myself were accursed’. Paul wants all who hear him to be ‘altogether such as I am’, that is, in the faith of vv.22–23, and ‘except these bonds’ points to the chain he wore (Acts 28:20), as in ‘an ambassador in bonds’ (Eph 6:20).

Verse 31

This man doeth nothing worthy of death or of bonds — ‘Gone aside’ is anachoreo, to withdraw, as in Acts 23:19. The finding is the third such: Lysias had written that Paul had ‘nothing laid to his charge worthy of death or of bonds’ (Acts 23:29), and Festus ‘found that he had committed nothing worthy of death’ (Acts 25:25).

Verse 32

if he had not appealed unto Caesar — ‘Set at liberty’ is apolyo, the verb used when Pilate was ‘determined to let him go’ (Acts 3:13). Paul had appealed (Acts 25:11) so as not to be given up to the Jews. The appeal carries out the Lord’s word, ‘thou must be brought before Caesar’ (Acts 27:24; cf. Acts 23:11).