Introductory remarks:
This chapter is a continuation of the last chapter with Paul given the opportunity to defend himself. "Paul tells Agrippa how he grew up a Pharisees and fought against Jesus and how he was turned to serving Jesus on the Damascus road. He tells how he obeyed God and that because he believes in the hope of the resurrection, the Jews are against him. Agrippa says he is almost persuaded to believe. Agrippa tells Festus if Paul hadn't appealed to Caesar he would have set him free" (A Survey of Acts By Brenda). This chapter may be outlined as follows: Paul defends himself before Agrippa vv. 1-11; Paul tells of his conversion vv. 12-18; Paul's testimony to Jews and Gentiles vv. 19-23; Paul appeals to Agrippa to believe vv. 24-32.
Paul Defends Himself before Agrippa
Verse 1, "Then Agrippa said unto Paul, Thou art permitted to speak for thyself. Then Paul stretched forth the hand, and answered for himself."
LGT "And Agrippa said to Paul, It is allowed you to speak concerning yourself. Then Paul, stretching out the hand made a defense:"
Paul is not on trial. He would have to go before Caesar to consider it a trial. Paul is now given the opportunity to preach one of the grandest messages of the grace of God recorded in the Bible. Paul stands before Agrippa in chains, a Conqueror in Chains, I might add. Paul speaks as a man who is at liberty, because he has been delivered from the shackles of sin, and he has been purchased out of the slave-market of sin. Above all else, Paul had the conversion of Agrippa in the forefront of his mind.
Verse 2, "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:"
LGT "Concerning all of which I am accused by Jews, king Agrippa, I esteem myself happy, being about to make my defense this day."
Paul states that it is a privilege for him to be able to state his case before a king who is acquainted with the Jews customs.
Verse 3, "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."
LGT "Especially thou being acquainted of all customs and also questions among the Jews; wherefore I beseech thee patiently to hear me."
Especially thou being acquainted of all customs. Agrippa had the care of the temple, the appointment of the high priest, and the care of the sacred vestments. And also questions among the Jews: "Subjects of debate, and of various opinions. The inquiries, which had existed between the Pharisees, Sadducees, Scribes, etc. Paul could say this of Agrippa without falsehood or flattery. Agrippa was a Jew; he had passed much of his time in the kingdom over which he presided; and though he had spent the early part of his life chiefly at Rome, yet it was normal that he should make himself acquainted with the religion of his fathers. Paul did not know how to flatter men, but he was not unwilling to state the truth, and to commend men as far as truth would permit" (Barnes). Wherefore I beseech thee patiently to hear me. "Agrippa was qualified to give Paul an understanding and a sympathetic hearing. Paul understands perfectly the grand-stand play of the whole performance, but he refused to be silent and chose to use this opportunity, slim as it seemed, to get a fresh hearing for his own case and to present the claims of Christ to this influential man. His address is a masterpiece of noble apologetic" (Robertson).
Verse 4, "My manner of life from my youth, which was at the first among mine own nation at Jerusalem, know all the Jews;"
LGT "The then manner of life from my youth, which from [the] beginning was among my nation in Jerusalem, know all the Jews."
Paul begins his narrative in this verse by explaining that his life in Tarsus and Jerusalem, before his experience on the road to Damascus, was an open book to all the Jews. Paul was born in Tarsus, but was sent to Jerusalem to be taught by Gamaliel in his youth, and was well known by the Jews for his proficiency in his early education.
Verse 5, "Which knew me from the beginning, if they would testify, that after the most straightest sect of our religion I lived a Pharisee."
LGT "Who therefore knowing me beforehand, if they be willing to testify, that according to the strictest sect of our religion I lived a Pharisee."
Who therefore knowing me beforehand. The Jews knew Paul from the very beginning of his education in Jerusalem. If they be willing to testify. If they would be honest enough to testify about Paul. That according to the strictest sect of our religion. "The most rigid; the most strict, not only in regard to the written law of God, but to the traditions of the elders. Paul himself elsewhere testifies (Phil. 3:4-6) that he had enjoyed all the advantages of birth and training in the Jewish religion, and that he had early distinguished himself by his observance of its rites and customs" (Barnes). I lived a Pharisee. Paul knew the rules well of this sect, and played the part to the fullest; he was a Pharisee of Pharisees.
Verse 6, "And now I stand and am judged for the hope of the promise made of God unto our fathers."
LGT "And now on the ground of [the] hope of the promise of our fathers made by God, I stand being judged."
Verses six through eight are parenthetical where Paul shows that his belief and life in Christ is God's goal for all Israel. And now: "A sharp contrast from his youth to the present" (Robertson). On the ground of the hope of the promise of our fathers made by God. The hope made of the Messiah and the resurrection of Christ to their ancestors (13:32). Paul believed the Messiah had come and that Christ had been resurrected, and He had proved that He was the Messiah by His resurrection, thus proving that He is the hope of all Israel, and all mankind. Made by God: This promise of the Messiah and a future state, on which the Pharisees and Sadducees could not agree, was made to their fathers. I stand being judged: Paul says that he is being judged now by his nation who should be agreed on all that he is teaching.
Verse 7, "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."
LGT "In which our twelve tribes, serving [God] in intensity day and night, hope to arrive, concerning which hope I am accused by [the] Jews, O king."
In which our twelve tribes: Paul refers here to the Jews twelve-tribe stock. Serving God in intensity day and night: from the creation of the Jewish nation at the promises made to Abraham, the Jews had been serving God without ceasing. Of course this only applies to those Jews who had been faithful in their worship, which included at the basis, the hope of the coming Messiah, although the unbelieving portion of the nation kept up the outward services of the temple worship. Hope to arrive: Paul says that he cherishes this hope of the coming Messiah with a great mass of his countrymen. Concerning which hope I am accused by the Jews: "If Paul could convince Agrippa that the main point of his offence was that which had been the common belief of his countrymen, it would show to his satisfaction that he was innocent. And on this ground he put his defense - that he held only that which the mass of the nation had believed, and that he maintained this in the only consistent and defensible manner - that God had, in fact, raised up the Messiah, and had thus given assurance that the dead would rise" (Barnes).
Verse 8, "Why should it be thought a thing incredible with you that God should raise the dead?"
LGT "Why is it incredible by you if God raises [the] dead?"
Paul is saying, why is it unbelievable to you all that God raises the dead? Paul turns away from Agrippa to the audience and asks this rhetorical [symbolic] question. If your own writings prove that God raises the dead, why do you find it so unbelievably incredible? The resurrection of the dead is no more unbelievable than the creation of the universe. Are you limiting God to the status of His own creation? Is not God higher than man? Is He not mightier than our own kings? Is God not Jehovah, the mighty One?
Verse 9, "I verily thought with myself that I ought to do many things contrary to the name of Jesus of Nazareth."
LGT "I indeed therefore thought in myself to the name of Jesus the Nazarene, I ought to do many things contrary."
I indeed therefore thought in myself: Paul here begins to relate to the people his conversion to Jesus Christ. To the name of Jesus the Nazarene: to the name Jesus, and His claims to be the Messiah. I ought to do many things contrary: Paul set out in his youth to completely wipe out this name by persecuting the Christians; in all this he thought he was doing the work of God.
Verse 10, "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."
LGT "Which also I did in Jerusalem, and many of the saints I shut up in prison, having received the authority from the chief priests; and they being put to death, I gave [my] vote against [them]."
Which also I did in Jerusalem; That is, the things contrary to Jesus of Nazareth mentioned in the previous verse. And many of the saints I shut up in prison; "As for Saul, he made havoc of the church, entering into every house; and haling men and women, committed them to prison" (Acts 8:3). Having received authority from the chief priests; "Paul was the chief persecutor of the saints, given authority by the Sanhedrim" (Robertson). And they being put to death: we have no record of the saints being put to death except that of Stephen; however, it is recorded here by Paul's own testimony that the saints were put to death. I gave [my] vote against [them]: Paul says here that he joined in with those who wanted the Christians put to death.
Verse 11, "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."
LGT "And in all the synagogues often punishing them, I compelled [them] to blaspheme. And exceedingly being furious against them, I persecuted [them] even as far as to foreign cities."
And in all the synagogues often punishing them: the early Christians met in the synagogues on Sunday, because the Jews met on Saturday. I compelled [them] to blaspheme: Paul did not coerce the Christians to deny God, only to deny that Jesus was the Messiah, and that he was God's Son. And exceedingly being furious against them: Paul was so mad to exterminate the Christians that he lost all sense of reason in his fury. Only a madman would persecute another man because of his religious beliefs. I persecuted [them] even as far as to foreign cities: this is pointed out by his going to Damascus to bring back Christians for punishment.
Paul Tells of His Conversion
(Acts 9:1-19; 22:6-16)
Verse 12, "Whereupon as I went to Damascus with authority and commission from the chief priests,"
LGT "During which also journeying to Damascus with authority and commission from the chief priests,"
Paul did not only have the authority from the high priests to go to Damascus and seek out the Christians, he was commissioned by them; "with procurators letters recommending him to the Jews abroad, and deputing him as their agent" (Poole).
Verse 13, "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."
LGT "At midday in the way I saw, O king, from heaven above the brightness of the sun, a light shining round about me, and the ones journeying with me."
At midday in the way I saw, O king: Paul is assuring the king that it was not at night that he was having a dream, but in the middle of the day; it was an actual happening. A light shinning round about me: this addition is peculiar to this account by Paul, from heaven above the brightness of the sun. And the ones journeying with me: The brightness of the light was witnessed by his traveling companions.
Verse 14, "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."
LGT "And all of us, having fallen down to the ground, I heard a voice speaking to me saying in the Hebrew language, Saul, Saul, why persecutest thou Me? [It is] hard for thee against the prods to kick."
I heard a voice speaking unto me, and saying in the Hebrew language: Paul is speaking in the Greek language before Agrippa, not as before when he related this incident before the Jews. Saul, Saul, why persecutest thou Me? Christ asked Paul to give him a reason for persecuting the Christians. It is hard for thee against the prods to kick: "This is a proverb borrowed from the Greeks, as some think, but used in many languages, denoting any who endeavor such things as will ruin or detriment themselves: and so do all persecutors; for they cannot harden themselves against God, His Truth, or servants, and prosper, Job 9:4. Not to speak of other pricks, there is never an attribute in God, nor ever a faculty in their own souls, but they kick against, and will be themselves at last pricked by" (Matthew Poole).
Verse 15, "And I said, Who art thou, Lord? And he said, I am Jesus whom thou persecutest."
LGT "And I said, Who art Thou, Lord? And the Lord said, I am Jesus whom thou persecutest."
Paul persecuted the servants of God on earth, and it was more than felt in heaven.
Verse 16, "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 in the which I will appear unto thee;"
LGT "But rise up, and stand on your feet: for, I have appeared unto thee for this purpose, to appoint you an attendant and a witness, both of what thou did see and in what I shall appear to thee,"
This verse is more than proof that Paul was chosen to be an apostles by the Lord Jesus Christ and not by man. Paul is here a witness of the resurrected Christ, which was one of the prerequisites to being an apostle; so, you see, there are no apostles today in this age of grace, for there can be no true eyewitnesses of the resurrected Christ; the only witness we have today is the powerful Word of God.
Verse 17, "Delivering thee from the people, and from the Gentiles, unto whom now I send thee;
LGT "Taking thee out from among the people, and from among the nations, to whom I send you,"
God was continually rescuing Paul from the hands of the Jews and the Gentiles. When Paul's work was finished he was killed by the Gentiles; when Paul finished his course, he was no longer persecuted, but he was delivered to his reward.
Verse 18, "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."
LGT "To open their eyes, that [they] may turn from darkness to light, and the authority of Satan to God, that they may receive remission of sins, and inheritance among the ones that have been sanctified by faith that [is] in me."
To open their eyes: to open is an infinitive of purpose; ignorance is indicated by blindness to the Truth. Satan has blinded the eyes (Eph. 1:18) of the unbeliever to the Truth of God's Word. That they may turn from darkness to light: sin is represented by darkness; the heathen world is portrayed as sitting in darkness (John 1:4,5). And the authority of Satan: "Satan is thus represented as the prince of this world, the ruler of the darkness of this world, the prince of the power of the air, &c. The heathen world, lying in sin and superstition, is represented as under his control; and this passage teaches, doubtless, that the great mass of the people of this world are under the subjects of the kingdom of Satan, and are led captive by him at his will" (Barnes). To God: to faith and children of the true God. That they may receive remission of sins: by the death, burial, resurrection, and ascension at the right hand of the Father of His Son, that the middle wall of partition might be leveled, so that there is no longer a barrier between the Jew and the Greek, and that they may all enjoy the privileges of being children of God. And inheritance among the ones that have been sanctified: the inheritance of being adopted into God's dear family as mature sons and daughters, being sanctified, that is, set apart unto God through union with Christ, and being recipients of all the divine riches of His grace, and the divine privileges afforded Christ, and being loved with the same divine love the Father has for His son, by the propitiation of His Son (1 John 2:1.2). By faith that is in me: by simply believing the gospel record of the Son of God, that is, faith alone in Christ alone. "These important words of Jesus to Paul give his justification to this cultured audience for his response to the command of Jesus. This was the turning point in Paul's career and it was a step forward and upward" (Robertson).
Paul's Testimony to Jews and Gentiles
Verse 19, "Whereupon, O king Agrippa, I was not disobedient unto the heavenly vision:"
LGT "Wherefore, O king Agrippa, I was not disobedient to the heavenly vision."
This is the only time Paul uses this term vision about his experience on the road to Damascus, but it does not lessen the truth about his experience. Paul says that he has been obedient to the commands of Christ in this experience. I responded to the call of God, and it cannot be charged against me.
Verse 20, "But shewed first unto them at Damascus, and at Jerusalem, and throughout all the coasts of Judea, and then to the Gentiles, that they should repent to God, and do works meet for repentance."
LGT "But to the ones in Damascus first and also Jerusalem, and all the region of Judea, and to the nations, announcing [to them] to repent and to turn to God, doing works worthy of repentance."
Paul goes to the Jews first and then to the Greeks. Announcing to them to repent and turn to God: the message Paul announced was that they all must change their minds, repent, and turn to the true God. The Jews had rejected Christ, and now Paul urged them to have faith in Him as God's only begotten Son, and for the Gentiles to also have faith in the Christ. Doing works worthy of repentance: when a man changes his mind, he also changes the direction he is headed. Doing works worthy of repentance is simply believing on Christ, that is, changing ones mind regarding who and what Christ is, and what He has done for us. It is agreed that true repentance brings about works that are worthy of true belief; however, we must never mix the two, that is, works and faith; faith always comes before works, because works cannot produce faith, but faith always produces works. It is not our faith that causes us to believe, but the faith that is in Christ Jesus our Lord. Our works are always the result of the Holy Spirit working in and through us, for it is impossible for anyone to produce worthy works without the Holy Spirit; as I have said many times; the Holy Spirit produces the works in us and then at the Bema Seat of Christ, will give us a crown for the works he produces; all the Holy Spirit requires of the believer is the willingness to be used, and He will do the rest.
Verse 21, "For these causes the Jews caught me in the temple, and went about to kill me."
LGT "On account of these things, [the] Jews, having seized me [being] in the temple, attempted to kill [me]."
The Jews seized Paul as he was in the temple and endeavored to violently kill him.
Verse 22, "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:"
LGT "Therefore, having obtained help that is from God I have stood unto this day, bearing witness both to small and great, saying nothing else than what both the prophets and Moses said was about to happen,"
Having obtained help that is from God: the article in the Greek New Testament defines clearly the help is from the God. Paul had sought deliverance from God, and in every case that he was delivered he owed completely to the God who had commissioned him. Bearing witness: Paul witnessed all that Christ had revealed to him to both small and great before the common folk, as well as at the present before kings. Saying nothing else than what both the prophets and Moses said was about to happen: the next verse will give the substance of Paul's message that did not vary from what Moses and the prophets taught.
Verse 23, "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.
LGT "Whether Christ should suffer; whether [He] be first by the resurrection of the dead, to announce light to the people and to the nations."
Paul is saying that the doctrine of the death, burial, and resurrection, and soon return of Christ was taught in the Old Testament. Paul is saying that he is not teaching some new doctrines that would disturb the Jews, but if they studied their own Scriptures, they would know that Paul was a true apostle of the Lord Jesus Christ. Christ is the first fruits of the resurrection, and that all believers would necessarily follow in this wonderful resurrection. The Jews were waiting for a triumphant Messiah and not a suffering Savior.
Paul Appeals to Agrippa to Believe
Verse 24, "And as he thus spake for himself, Festus said with a loud voice, Paul, thou art beside thyself; much learning doth make thee mad."
LGT "As he thus made his defense, Festus with a loud voice said, Thou art mad, Paul: much learning turns thee to madness."
Paul had spoken much of the resurrection of Christ without holding back any details, he spoke very boldly of his Savior; however, this was too much for Festus to stomach; Festus yells out interrupting Paul, saying that Paul had too much learning, and that it was making him speak like a madman. Barnes gives three reasons why Festus probably thought Paul was going insane: "The reasons why Festus thought Paul mad were, (1) his great earnestness and excitement on the subject. (2) His laying such stress on the gospel of the despised Jesus of Nazareth, as if it were a matter of infinite moment. Festus despised it; and he regarded it as proof of derangement that so much importance was attached to it. (3) Festus regarded, probably, the whole story of the vision that Paul said had appeared to him as the effect of an inflamed excited imagination, and as proof of delirium." Much learning turns thee to madness: anyone listening to Paul making his defense would be impressed with Paul's command of the Greek language; they also knew that he spoke Hebrew, so it would not be difficult to conclude that Paul was an educated man.
Verse 25, "But he said, I am not mad, most noble Festus; but speak forth the words of truth and soberness."
LGT "But Paul says, I am not mad, most noble Festus, but of truth and soundness of mind, I utter words."
Paul is not ruffled by the rudeness and abruptness of Festus' interruption; but he answer Festus with politeness and calmness that would never become a madman. The Greek word for "soberness" is sophrosune, taken from the Greek word sophos meaning wisdom; so in my LGT I used the term soundness of mind as opposed to insanity.
Verse 26, "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."
LGT "For the king is informed concerning these things, to whom also using boldness I speak; for I am persuaded nothing of these things are hidden from him; for this has not been done in a corner."
For the king is informed concerning these things: Agrippa, being a Jew, was well informed of these things concerning which Paul had spoken. He was well aware that Jesus of Nazareth had been put to death by the order of Pontius Pilate, and that the Jews were at enmity with Jesus' followers. To whom also using boldness I speak: Paul felt positive that Agrippa would respect his speaking the truth with boldness; the truth may be maligned, but the truth is always the truth. For this has not been done in a corner: Paul's conversion, and his witness to it, was done openly, and it was not hidden from the authorities; Paul was not ashamed of the gospel of Christ, for it is the power of God unto Salvation; to the Jew first, and then to the Greek (Romans 1:16). "The conversion of a leading persecutor, such as Paul had been, and in the manner in which that conversion had taken place, could not but attract attention and remark; and although the Jews would endeavor as much as possible to conceal it, yet Paul might presume that it could not be entirely unknown to Agrippa" (Barnes).
Verse 27, "King Agrippa, believest thou the prophets? I know that thou believest."
LGT "Believest thou, king Agrippa, the prophets? I know that thou believest."
I know that thou believest: "Paul had cornered Agrippa by this direct challenge. As the Jew in charge of the temple he was bound to confess his faith in the prophets. But Paul had interpreted the prophets about the Messiah in a way that fell in with his claim that Jesus was the Messiah risen from the dead. To say Yes would place himself in Paul's hands. To say No would mean that he did not believe the prophets. Agrippa had listened with the keenest interest, but he slipped out of the coils with adroitness and a touch of humor" (Robertson).
Verse 28, "Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian."
LGT "And Agrippa said to Paul, With but a little persuasion thou wouldest fain make me a Christian."
Agrippa is somewhat sarcastic in his remark to Paul of being an almost Christian. "Agrippa was an intelligent man. He answered Almost thou persuadest me to be a Christian. Friend, do you not know that you can almost be a Christian and then be lost for time and eternity? How tragic that is! Almost will not do. It must be all or nothing, Either you accept Christ or you don't accept Christ. No theologian can probe the depths of salvation and its meaning. Yet it is simple enough for ordinary folk like most of us to understand. Either you have Christ or you don't have Christ. Either you trust Christ or you don't trust Christ. Either He is your Savior or He is not your Savior. It is one of the two. There is no such thing as a middle ground. It cannot be almost. It must be all" (McGee).
Verse 29, "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."
LGT "And Paul [said]. I would wish to God, both in a little and in much, not only you, but also all the ones hearing me this day should become such as also I am, except these bonds."
Paul is saying that it is earnest desire that Agrippa and everyone who heard him that day would get saved. Except these bonds: Paul says that his desire is that they all enjoy the benefits of Salvation that he has experienced, but he does not wish they would be put in bonds, as he is that day.
Verse 30, "And when he had thus spoken, the king rose up, and the governor, and Bernice, and they that sat with them:"
LGT "And both the king and the governor rose up, also Bernice and the ones who sat with them:"
The entertainment was over, and they all rose up according to rank. As wonderful as Paul's message was, it had no effect on the ruling class except to harden their hearts even more.
Verse 31, "And when they were gone aside, they talked between themselves, saying, This man doeth nothing worthy of death or of bonds."
LGT "And having withdrawn, they spoke to one another, saying, nothing worthy of death or of bonds does this man."
This puts Festus in a predicament in that he did not set Paul free before this.
Verse 32, "Then said Agrippa unto Festus, This man might have been set at liberty, if he had not appealed unto Caesar."
LGT "And Agrippa said to Festus, This man might have been let go if he had not appealed to Caesar."
This statement is not true; Festus was going to shift Paul back to Jerusalem and let the Jews convict him; but it did not happen because Paul appealed unto Caesar, being a Roman citizen. Paul will end up in Rome, and he will be in the will of God when he goes there. God wanted Paul in Rome, and there was no power on earth that could possibly stop his going.
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