Bible Groups - Digests of Bible Commentaries

The Acts of the Apostles - Chapter 26

Paul's trials before synagogue, governor and king reach a climax with Paul's description of the meaning and identity of Jesus as Christ and Son of God (Christological climax of Paul's defence), culminating in a verdict of not guilty. Paul preaches only what the prophets and Moses foretold. The Christ would suffer, and as first to be raised from the dead, would proclaim light to both God's people and to the Gentiles. Acts 22-26 lead up to this suffering witness to Christ's resurrection. The greater emphasis on Paul's persecution of the church makes his conversion more striking - the third description of his conversion in Acts adds to its importance. Paul is a model witness to Jesus' resurrection before kings and governors (Cf Lk 21:12-19, Acts 12: 11-12), here before a Jewish king and with words aimed at Jews.
Luke has prepared carefully for this finale, both his readers and the assembly of his audience on a grand state occasion. Paul's final speech, his longest, is Christianity's first real apologia to the sophisticated Greek world. It is elegantly and subtly constructed, as is fitting for and would delight for its hearers. The speech nevertheless does not become mere philosophy, but firmly reasserts the 2 most difficult propositions for the Greek world: a crucified and raised Messiah; and insisting that Christianity can legitimately claim the Jewish heritage. In the 3^rd telling of Paul's conversion experience we see that Paul's awareness of the meaning of this event is becoming more clear. Now he remembers that the goad implies he was already being attracted to the Messianists, and remembers his entire commissioning as taking place entirely through the voice of the risen Lord. The direct experience of the Lord carried all the mandate for his change of life.
1 Having defended himself before Festus, in words aimed at Romans, we reach the climax: Paul is now invited to speak before Agrippa, and a large gathering of important military and civic people at a state visit in a public audience hall - thus is the Word spread! Paul is a celebrity - and he seizes this opportunity with an address aimed mainly at Jews. But the Herodian dynasty overshadows all. Is Paul, like Jesus, to be handed over for execution in spite of his innocence, or to be led to safety by an angel like Peter, while Agrippa suffers his father's fate?
2 With a clear conscience - and suitably elegant phrasing - Paul welcomes the opportunity to speak before an impartial judge, an objective representative of Jewry - unlike the Sanhedrin. But with Agrippa's Herodian ancestors in mind, we may wonder at the outcome - and whether Paul will denounce Agrippa's incestuous relationship with his sister, Bernice (Juvenal: Satires), who was very much part of Roman society. Knowing the outcome blunts our potential concern: is Paul about to be crucified, or rescued by an angel?
3 Especially one who is familiar with Jewish matters. Far from antagonising Agrippa, Paul use a conventional flattering opening, praising the king for his knowledge of 'all' the Jewish customs and controversies, and teaching a right approach towards human conduct. He seeks to convince Agrippa that the Gospel is simply the fulfillment of Jewish Scriptures. Agrippa is familiar with Jewish customs and controversies. Are we as familiar with our own faith? And with the Jewish background to our faith? Why is this latter important?
4 Paul then turns to his own character. 'My people' - ie the Jews.
5 Paul presents himself as a zealous Pharisee - a strict sect, strictly educated by Gamaliel (22:3) and therefore he is a reliable witness - and Christianity as the logical development of Pharisaic Judaism. Emphasises common interest in 'our' religion (not 'superstition' as Festus called it). Belonging to the Parisees would have impressed Jews and Romans alike, as it had a well-known, respected philosophical pedigree. "Sect" implies an established "party", rather than Tertullus' "heretical movement". "Our religion" reinforces the bond with Agrippa, in contrast with Festus' "their religion" (25:19).
Paul also uses "religion" rather than Festus' "superstition" or "devil-worship" (25:19). Paul claim to be a Pharisee would probably have heightened his status with his Roman and high civic hearers, who would see it as a firmly established and well respected philosophical school.
6 A clear statement of the connection between belief in Jesus' resurrection and that Jesus represents the authentic realisation of the people of Israel as the children of the promise made to Abraham. Paul frequently refers to OT prophecies and promises: fundamental is whether the Jews really believe in these prophecies or not. Paul's letters maintain a distinction between law and promise, with the promise independent of the law from Abraham on (Rom 4:13-17, Gal 3:15-18). But for Luke's Paul the law contains the promise, so that zeal for the law demonstrated adherence to the promise.
7 Paul sticks to the general resurrection as a belief of "our twelve tribes" Cf Ezek 37:1-14: raising the dead means restoring the people of God to new life. Christians are in continuity with Israel as the people of God constituted/defined as worshipping God (Cf Lk 2:37; Lk 1:74-75). At issue is whether Jews really believe in the OT prophecies and promises.
8 The question could be addressed either to the Jews or to Gentiles. "Paul offers two proofs of the resurrection. One is taken from the prophets. He does not quote any particular prophet; he simply says this is what Jews believe. His second proof the Apostle takes from the facts themselves. And what is it? That Christ, after rising from the dead, conversed with him" (Chrysostom). The plural 'dead' clearly includes the first to rise from the dead, ie Christ (v 23). The Pharisees are hoping for the resurrection promised by God, so why is it so surprising that it has now happened? How would we react if the Second Coming came today?
9 But Paul can understand how difficult it is to believe that Jesus is the one who has been promised - indeed he did not until Jesus opened his eyes directly, and had been compelled to act against the followers of "the Way". Was this a special situation, or must we all individually have our eyes opened by God directly? Faith is a free gift from God, so why do some appear not to be offered it? How well do we understand those who cannot believe? Why do many people not go to church? Can we "walk in the shoes" of unbelievers? Vv 9-12 is one long sentence in Greek - its elegance is lost in translation.
10 Paul goes further than before in claiming to have sought the death penalty for Christians: he may have been involved in Sanhedrin decisions to persecute the church, or may be referring to his part in the death of Stephen. Paul from his current perspective refers to those he persecuted as " the saints". An implication is that more than one Messianist (Stephen) were put to death through his work. But there is no suggestion of a judicial process by the Sanhedrin, nor that Paul was a member of the Sanhedrin nor as actually voting for death, as opposed to colluding, as with Stephen. Note the pun (in English) of "casting a pebble" to vote.
11 While speaking the language of his hearers in referring to punishments he used to obtain what he now - as a Messianist - calls blasphemy, Paul denigrates this behaviour as arising from rage. Note that people were dragged from synagogues, as well as houses we heard before. Paul's pre-conversion raging, he now calls "truth and sanity" but Festus calls what he claims now as madness.
13 Light is an important theme in this chapter: Jesus revealed himself to Paul as a blinding light from heaven. See Vv 16-17, 23.
14 For the first time Paul tells us that Jesus spoke to him 'in Hebrew' - probably meaning in Aramaic, the Semitic tongue in common use at that time, much as Paul did (21:40 ff). 'hard for you to kick against the goad' - a proverb commonly found in Greek literature, (but therefore hard to accept as said in aramaic) (Ps Sol 16:4, Euripedes "Bacchae") signifying the uselessness of opposing the divine influence on his life, and the development of the Church. Implies that God had been prodding Paul, who had resisted. (Cf Prov 26:3) Cf Gamaliel's warning 5: 38-39. Here his companions both saw the light and fell to the ground (Cf 9:4; 22:7).
16 These words of Jesus to Paul reflect the dialogues between Christ and Ananias (9:15-17) and between Ananias and Paul (22:14-15) in earlier accounts of Paul's conversion. [Which account is historically true?] Prophets called in similar way: Cf Ezek 2:1, Is 42:6f. Increases Paul's authority as one called directly by God, as were the apostles, rather than via Ananias. The person called has free will to accept or refuse the call, but God explains what will be required and how what help will be given. Includes both initial vision near Damascus and subsequent guiding visions.
17 Emphasises that he was sent to Gentiles, too. Paul is commissioned by the risen Jesus to testify to what he had seen to Gentiles as well as Jews.
18 Paul does not mention his blindness, but his mission to the Gentiles is redemptive - to open their eyes and turn them from darkness to light - both common themes for both Jews and Christians preaching to pagans. To remove the spiritual blindness of others and receive forgiveness. The baptismal metaphor gains from the identity made here of Paul's conversion with his mission. Elaborates his mission from Jesus: not only to enlighten the Gentiles, but that they may be redeemed by forgiveness of sins. Accepting forgiveness is not easy - it requires both mind and heart. Forgiving others is important. Forgiving ourselves is often more difficult, but perhaps even more important?
19 Festus clearly states the central Christian claim that "one who was dead is now declared to be alive". Vv 19-23 summarises Paul's preaching: Christianity as the fulfillment of ancient prophecies. A transformation into active repentance, turning to God. Not a blind acceptance but fully convinced of the truth and obedient to the divine voice he has heard. Response to God's invitation is necessary - help is given after we accept the call. "Unless we make good use of his (the Lord's) treasures (bestowed on us) .... he will take those treasures back from us, and we shall be poorer than before" (St Teresa of Avila). Accepting one grace equips us to be ready to accept the next. Paul describes his missionary activities as obedience to God, in terms of traditional Jewish convictions, not social upheaval. Paul suggests that, of course, he obeyed the voice of God. It probably was not that easy - he had to struggle to reverse his ideas. And it is difficult for us too. How do we get help not to resist what God is asking us to do?
20 Repentance must be active - it must be evidenced by good works.
21 Paul reached out to Gentiles in obedience to God's command, not to flout Jewish law or Temple, but to convert them to a new way of life as the restored people of God.
22 This summary of his activities leads into Paul's emphatic declaration that he proclaims nothing that is not found in the Prophets. The main point of this speech, which summarises the whole purport of Luke-Acts, is linking the resurrection hope with the fulfillment of scripture. This picks up the themes Luke has introduced in earlier speeches: Paul chosen to "see the righteous one" and to be a witness (22:14-15); Paul on trial "for the hope that is the resurrection of the dead" (23:6); resurrection of just and unjust connected to belief in the Law and Prophets (24:14-15); he is being judged concerning "the resurrection of the dead" (24:21); Festus reports the issue as about a dead man who was alive (25:19). Now the reality of the resurrection is emphasised as relating to Jesus (26:16) and as the fulfillment of the promise made to the fathers (26:6-8). The blessings all the tribes of Israel hope for have come in the resurrection of Jesus. The suffering and resurrection of Jesus fulfill what the Prophets said was going to happen (26:22-23, Lk 2:32, 38; Is 40:5, 42:6, 46:13, 49:6, 52:13). In spite of his predicament Paul takes every opportunity to proclaim the Gospel, even daring to do so to Agrippa, confident in the help God is giving him. An Apostle is always seeking to preach the truth - as also must we. As in Lk 18:31, Luke does not specify which prophets. "saying nothing different" - therefore rejection by the Jews of Paul's message is disobedience to their own tradition. Paul says he was glad of help from God. Are we conscious of occasions of God's help? How do we cope when he appears not to help? How can we be God's help to others?
23 Paul reaches the climax he has been working towards: Israel's hope of restoration and general resurrection from the dead (26:6-8) has been fulfilled in Jesus, "the first to rise from the dead". Christ's resurrection inaugurated the promised restoration of God's people (Rom 8:29; 1 Cor 15:20, 23; Col 1:15, 18). Moreover the risen Christ continues to proclaim light to both Jews and Gentiles, as Paul has. 'The Messiah must be capable of suffering' - here not necessarily actually suffer (as in 17:3): Luke is the only NT writer to talk about a suffering Messiah (Lk 24:26). This idea is not found in OT or in Jewish literature before the NT period, although hinted at by Mark (Mk 8:31-33). The suffering servant songs of second Isaiah during the exile in Babylon (Is 42:1-7, 49:1-7) were given a messianic interpretation by Jews before Christ; but it was Jesus who identified himself as the servant, and Paul regarded himself similarly, while asserting that Jesus fulfilled these prophecies. The risen Jesus continues to proclaim the light to both Jews and Gentiles - the same mission as he assigned to Paul. Paul is united with Jesus in this motif of light.
24 Contrast between Festus, who sees Paul "talking about his internal convictions instead of denying the calumnies against him" (Bede), as madness, with Agrippa who understands Jewish controversies and finds it compelling - almost prophetic enough to convert him! Not surprising that the Roman fails to understand, but Agrippa does. To unbelievers prophecy can appear as madness. Festus excuses Paul's madness, or "being beside himself" - as a result of too much learning, confirming Paul's claim to be educated (26:3). Festus cannot understand how anyone can put his life at risk by believing in a dead man. Are we sometimes thought of as crazy for our beliefs? Is the Christian faith just a crutch? Why is it so difficult for people to believe in Christianity? At his conversion Paul was delivered from his earlier rage by Jesus.
25 Or "I am speaking the sober truth" - he is in control of his faculties. Paul thought his faith true and reasonable. Do we think our faith is reasonable and true? Can we defend it? What evidence is there for the truth of Christianity? Could we present the gospel clearly, in a few minutes? What are the basic essential elements?
26 With a Greek proverb, Paul claims he is expressing a well-known story about Jesus: the entire history of Christianity is public knowledge and incontestable. Luke thus provides certainty to his readers (Cf Lk 1:4). Everything has been open and in public. Christianity is neither secret nor subversive.
27 Re-affirms Vv 6-7. If Christians proclaim nothing different from what has been proclaimed by the OT prophets (v22-23), the logical outcome for the believing Jew is - for Luke - to become a Christian. Seeking to bring the Good News to others is a responsibility, a duty which Christ charges every Christian at all times. Paul has the nerve to seek Agrippa's support for his view. The question is tricky for
Agrippa: not only a commitment to the prophetic texts as scripture, but also to the prophetic principle, that God can speak in every age in new and powerful ways.
28 And Agrippa understands it this way. Is his response angry or wry? Probably dismissive, to stop Paul continuing. But clearly he is moved intellectually, but sees that accepting the prophetic texts as scripture will lead him down a path he does not wish to go. He cannot respond in his heart to Paul's call, but as a Jewish king he cannot deny faith in the prophecies God has given to his people. He finds the argument sound, but withdraws to avoid the logical and emotional consequence (of believing).
29 Paul still dares to utter his prayer, in spite of all the previous dealings towards Christians by the Herodian family, that all present might be as convinced as he is of what he is saying. Spreading the Gospel ("saving souls") is the prime work of Christians. For Christians loving means working for the good of all souls without discrimination.
30 The last few verses have become very personal for Agrippa, so he ends the hearing. Reminds us of the wide audience Paul has been addressing.
31 Their final verdict - when judged impartially by Agrippa - is not guilty. More than just Agrippa arrive at this conclusion. This, with Vv 22-23 sums up the whole trial section (chaps 22-26). The 3^rd declaration that Paul is innocent - as Jesus' was exonerated 3 times by Roman justice (Lk 23:4, 15, 22).
32 But Paul has appealed to Caesar, so must go to Rome. Setting him free would have caused offence to the emperor, as well as to the Jews. At one level Paul's efforts have obtained declarations of his innocence. But at a higher level he has failed to convince: Festus sees the Christian message as madness, a stumbling block to Greeks (1 Cor 21-25), while the perceptive Jewish king sees the link between believing the Jewish scriptures and accepting the resurrection of Jesus, but dismisses it with humour as a step too far.