Acts 26 commentary

Christianity teaches us to give a reason of the hope that is in us, and also to give honour to whom honour is due, without flattery or fear of man. Agrippa was well versed in the Scriptures of the Old Testament, therefore could the better judge as to the controversy about Jesus being the Messiah. Surely ministers may expect, when they preach the faith of Christ, to be heard patiently. Paul professes that he still kept to all the good in which he was first educated and trained up. See here what his religion was. He was a moralist, a man of virtue, and had not learned the arts of the crafty, covetous Pharisees; he was not chargeable with any open vice and profaneness. He was sound in the faith. He always had a holy regard for the ancient promise made of God unto the fathers, and built his hope upon it. The apostle knew very well that all this would not justify him before God, yet he knew it was for his reputation among the Jews, and an argument that he was not such a man as they represented him to be. Though he counted this but loss, that he might win Christ, yet he mentioned it when it might serve to honour Christ. See here what Paul's religion is; he has not such zeal for the ceremonial law as he had in his youth; the sacrifices and offerings appointed by that, are done away by the great Sacrifice which they typified. Of the ceremonial cleansings he makes no conscience, and thinks the Levitical priesthood is done away in the priesthood of Christ; but, as to the main principles of his religion, he is as zealous as ever. Christ and heaven, are the two great doctrines of the gospel; that God has given to us eternal life, and this life is in his Son. These are the matter of the promise made unto the fathers. The temple service, or continual course of religious duties, day and night, was kept up as the profession of faith in the promise of eternal life, and in expectation of it. The prospect of eternal life should engage us to be diligent and stedfast in all religious exercises. Yet the Sadducees hated Paul for preaching the resurrection; and the other Jews joined them, because he testified that Jesus was risen, and was the promised Redeemer of Israel. Many things are thought to be beyond belief, only because the infinite nature and perfections of Him that has revealed, performed, or promised them, are overlooked. Paul acknowledged, that while he continued a Pharisee, he was a bitter enemy to Christianity. This was his character and manner of life in the beginning of his time; and there was every thing to hinder his being a Christian. Those who have been most strict in their conduct before conversion, will afterwards see abundant reason for humbling themselves, even on account of things which they then thought ought to have been done.

Paul was made a Christian by Divine power; by a revelation of Christ both to him and in him; when in the full career of his sin. He was made a minister by Divine authority: the same Jesus who appeared to him in that glorious light, ordered him to preach the gospel to the Gentiles. A world that sits in darkness must be enlightened; those must be brought to know the things that belong to their everlasting peace, who are yet ignorant of them. A world that lies in wickedness must be sanctified and reformed; it is not enough for them to have their eyes opened, they must have their hearts renewed; not enough to be turned from darkness to light, but they must be turned from the power of Satan unto God. All who are turned from sin to God, are not only pardoned, but have a grant of a rich inheritance. The forgiveness of sins makes way for this. None can be happy who are not holy; and to be saints in heaven we must be first saints on earth. We are made holy, and saved by faith in Christ; by which we rely upon Christ as the Lord our Righteousness, and give up ourselves to him as the Lord our Ruler; by this we receive the remission of sins, the gift of the Holy Ghost, and eternal life. The cross of Christ was a stumbling-block to the Jews, and they were in a rage at Paul's preaching the fulfilling of the Old Testament predictions. Christ should be the first that should rise from the dead; the Head or principal One. Also, it was foretold by the prophets, that the Gentiles should be brought to the knowledge of God by the Messiah; and what in this could the Jews justly be displeased at? Thus the true convert can give a reason of his hope, and a good account of the change manifest in him. Yet for going about and calling on men thus to repent and to be converted, vast numbers have been blamed and persecuted.

It becomes us, on all occasions, to speak the words of truth and soberness, and then we need not be troubled at the unjust censures of men. Active and laborious followers of the gospel often have been despised as dreamers or madmen, for believing such doctrines and such wonderful facts; and for attesting that the same faith and diligence, and an experience like their own, are necessary to all men, whatever their rank, in order to their salvation. But apostles and prophets, and the Son of God himself, were exposed to this charge; and none need be moved thereby, when Divine grace has made them wise unto salvation. Agrippa saw a great deal of reason for Christianity. His understanding and judgment were for the time convinced, but his heart was not changed. And his conduct and temper were widely different from the humility and spirituality of the gospel. Many are almost persuaded to be religious, who are not quite persuaded; they are under strong convictions of their duty, and of the excellence of the ways of God, yet do not pursue their convictions. Paul urged that it was the concern of every one to become a true Christian; that there is grace enough in Christ for all. He expressed his full conviction of the truth of the gospel, the absolute necessity of faith in Christ in order to salvation. Such salvation from such bondage, the gospel of Christ offers to the Gentiles; to a lost world. Yet it is with much difficulty that any person can be persuaded he needs a work of grace on his heart, like that which was needful for the conversion of the Gentiles. Let us beware of fatal hesitation in our own conduct; and recollect how far the being almost persuaded to be a Christian, is from being altogether such a one as every true believer is.

2. We have declared to what end Paul was brought before that assembly, to wit, that Festus might write unto Caesar as he should be counseled by Agrippa and the rest. Therefore, he doth not use any plain or usual form of defense, but doth rather apply his speech unto doctrine. Luke useth indeed a word of excusing; yet such a one as is nothing inconvenient whensoever there is any account given of doctrine. Furthermore, because Paul knew well that Festus did set light by all that which should be taken out of the law and prophets, he turneth himself unto the king, who he hoped would be more attentive, seeing he was no stranger to the Jewish religion. And because he had hitherto spoken to deaf men, he rejoiceth now that he hath gotten a man who, for his skill and experience, can judge aright. But as he commendeth the skill and knowledge which is in Agrippa, because he is a lawful judge in those matters whereof he is to speak, so he desireth him on the other side to hear him patiently; for otherwise contempt and loathsomeness should have been less excusable in him. He calleth those points of doctrine, which were handled among the scribes, questions, who were wont to discuss religion more subtilely. By the word customs, he meaneth those rites which were common to the whole nation. Therefore, the sum is this, that king Agrippa was not ignorant either in doctrine, either in the ceremonies of the law. That which he bringeth in or concludeth, “Illatio ista,” the inference. wherefore I pray thee hear me patiently, (as I said even now) doth signify that the more expert a man is in the Scripture, the more attentive must he be when the question is about religion. For that which we understand doth not trouble us so much. And it is meet that we be so careful for the worship of God, that it do not grieve us to hear those things which belong to the defining thereof, and chiefly when we have learned the principle, “Ne praasertim ubi jam principiis imbuti sumus,” and especially when we have already been imbued with the principles. so that we may readily judge, if we list to take heed.

4. My life which I have led. He doth not as yet enter into the state of the cause; but because he was wrongfully accused and burdened with many crimes, lest king Agrippa should envy the cause “Causae sit infensus,” be prejudiced against the cause. through hatred of the person, he doth first avouch his innocency. For we know that when a sinister suspicion hath once possessed the minds of men, all their senses are so shut up that they can admit nothing. Therefore, Paul doth first drive away the clouds of an evil opinion which were gathered of false reports, that he may be heard of pure and well purged ears. By this we see that Paul was enforced by the necessity of the cause to commend his life which he had led before. But he standeth not long upon that point, but passeth over straightway unto the resurrection of the dead, when he saith that he is a Pharisee. And I think that that is called the most strait sect, not in respect of holiness of life, but because there was in it more natural sincerity of doctrine, and greater learning. For they did boast that they knew the secret meaning of the Scripture. And surely forasmuch as the Sadducees did vaunt that they did stick to the letter, they fell into filthy and gross ignorance after they had darkened the light of the Scripture. The Essenes, contenting themselves with an austere and strait kind of life, did not greatly care for doctrine. Neither doth that any whit hinder, because Christ inveigheth principally against the Pharisees, as being the worst corrupters of the Scripture (Matthew 23:13). For seeing they did challenge to themselves authority to interpret the Scripture according to the hidden and secret meaning, hence came that boldness to change and innovate, wherewith the Lord is displeased. But Paul doth not touch those inventions which they had rashly invented, and which they urged with tyrannous rigor. For it was his purpose to speak only of the resurrection of the dead. For though they had corrupted the law in many points, yet it was meet that the authority of that sect should be of more estimation in defending the sound and true faith, than of the other, which were departed farther from natural purity. Moreover, Paul speaketh only of the common judgment, which did respect the color of more subtile knowledge.

6. For the hope of the promise. He doth now descend into the cause, to wit, that he laboreth for the principal point of faith. And though he seem to have spoken generally of the resurrection, yet we may gather out of the text, that he beginneth with a farther point, and that he did comprehend those circumstances which did properly appertain unto the faith of the gospel. He complaineth that the Jews did accuse him, because he maintained the hope of the promise made to the fathers. Therefore, this was the beginning and also the issue of the matter, that the covenant which God had made with the fathers is referred unto eternal salvation. Wherefore this was the sum of the disputation, that the Jewish religion was nothing worth unless they took heed to the heavens, and did also lift up their eyes unto Christ, the author of the new life. They did boast that they were chosen from among all people of the word. But their adoption did profit them nothing, unless they did trust to the promised Mediator, and look unto the inheritance of the kingdom of God. Therefore, we must conceive much more than Luke doth plainly express. And surely his narration tendeth to no other end, save only that we may know of what things Paul intreated. But what this was, and in what words he uttered it, we cannot tell. Nevertheless, it behoveth us to gather out of a brief sum those things which appertain unto this disputation, which was freely handled before Agrippa, when Paul had free liberty granted to him to plead his own cause.

7. Whereunto our twelve tribes. Paul complaineth before Agrippa, that the state of the Church is come to that pass, that the priests set themselves against the common hope of all the faithful; as if he should say, To what end do those of our nation, who worship God carefully, and spend both days and nights in the duties of godliness, sigh in their prayers, save only that they may at length come unto eternal life? But the same is the mark whereat I aim in all my doctrine; because, when the grace of redemption is set before men, the gate of the kingdom of heaven is set open therewithal. And when I preach the author of salvation raised up from the dead, I offer the first-fruits of immortality in his person; so that the former confirmation of his doctrine was taken out of the Word of God, when he cited the promise made to the fathers. Now, in the second place, he addeth the consent of the Church. And this is the best way to maintain and avouch the opinions of faith, that the authority of God go foremost; and that then the consent of the Church come next. Though we ought therewithal wisely to make choice of the true Church, as Paul doth teach us in this place by his own example; for though he knew that the priests did pretend the visor [mask] of the Church against him, yet he doth boldly affirm, that the sincere worshippers of God are on his side, and he is content with their defense. For when he meaneth [nameth] the twelve tribes, he doth not speak generally of all those which came of Jacob according to the flesh; but he meaneth those only which did retain the true study of godliness. For it had been an unmeet thing to commend the nation generally for the fear of God, which was only in a few.

The Papists deal very disorderly in both; who, by the voices and consents of men, oppress the Word of God, and give also the name and title of the Catholic Church to a filthy rabblement of unlearned and impure men, without any color or shame. But if we will prove that we think as the true Church thinketh, we must begin with the prophets and apostles; then those must be gathered unto them whose godliness is known and manifest. If the Pope and his clergy be not on our side, we need not greatly to care. And the true affection of true religion is proved by continuance and vehemency, which was of singular force at that time, principally when the Jews were in greatest misery.

8. Why should I do not doubt but that he proved that both by reason, and also by testimonies of Scripture, which he taught concerning the resurrection and the heavenly life. But for good causes doth he call back those unto whom he speaketh unto the power of God, lest they judge thereof according to their own weak capacity. For nothing can more hardly sink into men’s brains, than that men’s bodies shall be restored when as they be once consumed. “Ubi in nihilum redacta fuerint,” after being reduced to nothing. Therefore, seeing it is a mystery far surpassing man’s wit, let the faithful remember how far the infinite power of God doth reach, and not what they themselves comprehend; as the same Paul teacheth in the third chapter to the Philippians (Philippians 3:21). For when he hath said that our vile bodies shall be made like to the glorious body of Christ, he addeth immediately, “according to the mighty working whereby he is able to subdue all things to himself.” But men are for the most part injurious “Maligni... et injurii,” malignant and injurious, to God, who will not have his arm to reach any farther than their understanding and reason can reach; so that so much as in them lieth they would desire to restrain the greatness of his works (which surpasseth heaven and earth) unto their straits. “Ad suas angustias,” to their narrow capacity. But, on the other side, Paul commandeth us to consider what God is able to do, that being lifted up above the world, we may learn to conceive the faith of the resurrection, not according to the weak capacity of our mind, but according to his omnipotency.

Acts 26:9-18

9. And I verily thought that I ought to do many things against the name of Jesus of Nazareth. 10. Which thing I also did at Jerusalem; and I shut up many of the saints in prison, having received power from the high priests; and when they were put to death, I gave sentence. 11. And punishing them oftentimes throughout all synagogues, I enforced them to blaspheme; and being yet more mad upon them, I did persecute them even into strange cities. 12. And as I went to Damascus for this intent, with authority and commission from the high priests, 13. At midday, king, I saw in the way a light from heaven, passing the brightness of the sun, shine round about me and those which journeyed with me. 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. 15. And I said, Who art thou, Lord? But he said unto me, I am Jesus whom thou persecutest. 16. But rise, and stand up upon thy feet: for to this end did I appear unto thee, that I may make thee a minister and witness both of those things which thou hast seen, and also of those things wherein I will appear unto thee; 17. Delivering thee from the people, and from the Gentiles, unto whom now I send thee, 18. That thou mayest open their eyes, that they may be converted from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and an inheritance among those who are sanctified by the faith which is in me.

9. And I truly. If Paul had not spoken more things than those which Luke hath hitherto recited, his speech had not hanged well together. “Abrupta esset,” would have been abrupt. Whence we prove that which was said before, that after that he had spoken of the covenant of God, he intreated of the grace and office of Christ, as the matter required. And he repeateth the history of his conversion for this cause, not only that he may remove from himself all suspicion of lightness, but that he may testify that God had called him, and that he was even enforced by a commandment coming from heaven. For, seeing that he was, contrary to his expectation, suddenly made a sheep of a wolf, such a violent change is of no small importance to purchase credit to his doctrine.

Therefore, he amplifieth that his heat and vehement desire which he had to punish “Nocendi,” to persecute the members of Christ, and also that stubbornness whereunto he was wholly given over. If he had been nousled [brought] up in the faith of Christ from his youth, or if he had been taught by some man, he should have embraced it willingly and without resistance, he himself should have been sure of his calling, but it should not have been so well known to others. But now, seeing that being inflamed with obstinate and immoderate fury, being moved with no occasion, neither persuaded by mortal man, he changeth his mind, it appeareth that he was tamed and brought under by the hand of God.

Therefore, this contrariety is of great weight, “Magnum ergo pondus habet ista antithesis,” there is a great force, therefore, in the antithesis. in that he saith that he was so puffed up with pride, that he thought he should get the victory of Christ, whereby he teacheth that he was nothing less than made “Nihil minus... quam factum,” that he was by no means made. a disciple of Christ through his own industry. The name of Jesus of Nazareth is taken in this place for the whole profession of the gospel, which Paul sought to extinguish, by making war ignorantly against God, as we may see. “Hoc modo,” in this way.

10. Which thing I did. He proveth by his very facts with what force of zeal he was carried away to strive against Christ, until greater force did pull him back, and made him go the quite contrary way. Furthermore, his adversaries were witnesses of this his vehemency, so that it was most certain that he was suddenly changed; and undoubtedly the priests would never have put him in any such office, unless he had behaved himself courageously in exercising cruelty; and it was meet that he should be very courageous who should satisfy their fury. This is also to be noted, that Paul was not ashamed to confess how sore he had offended against God, so that that might turn to the glory of Christ. It was to him undoubtedly reproachful, to have been carried away with blind zeal, so that he enforced those to blaspheme which did desire to serve God; to have troubled the good and simple diversely; to have given sentence of the shedding of innocent blood; finally, to have lifted up his horns even unto heaven, until he was thrown down. But he doth not spare his own estimation, but doth willingly utter his own shame, that the mercy of God may the more plainly appear thereby.

Wherefore, there could no sinister suspicion rest in his speech, seeing that (without having any respect of himself) he saith, that he did utterly offend “Ultro sibi in crimen imputat,” voluntarily charges upon himself as criminal. in those things whereby he got the praise of all the people. Therefore, he condemneth his very zeal of madness, which others did honor.

Whereby it appeareth how filthy the ambition of those men is, who are ashamed simply to confess, if they have offended through ignorance or error. For although they do not altogether excuse the same, yet they go about to lessen or paint these things, for which they ought humbly with sorrow and tears to crave pardon. But though Paul might have retained the fame of a courageous man, yet he confesseth he was a madman. For the participle which Luke useth importeth thus much, that he compelled many to blaspheme. By this we know that there was great corruption even in the very first fruits of believers, seeing that having first professed themselves to be disciples of Christ, and being afterwards discouraged with fear or stripes, they did not only deny him, but also spake evil of his blessed name. Though the very denial itself containeth an horrible blasphemy.

13. At midday, O king. The narration tendeth to this end, that king Agrippa may understand that it was no vain visure or ghost, neither was it any such trance as brought him into some madness, so that he was destitute of judgment. “Quae mentis sanitatem vel judicium illi eriperet,” as deprived him of his sober senses, or the power of judging. For though he fell to the earth for fear, yet he heareth a plain voice; he asketh who it was that spake; he understandeth the answer which was made, which are signs that he was not beside himself. Hereupon it followeth that he did not rashly change his mind, but did godlily and holily obey the heavenly oracle, lest he should of set purpose proceed to strive against God.

16. But rise. Christ did throw down Paul that he might humble him; now he lifteth him up, and biddeth him be of good courage. And even we are daily thrown down by his voice to this end, that we may be taught to be modest; but look whom he throweth down, he doth raise the same again gently. And this is no small consolation, when Christ saith that he appeared to him not as a revenger to plague him “Qui poenam exigat,” to punish him. for his madness, for those stripes which he had unjustly and cruelly given, for his bloody sentences, or for that trouble wherewith he had troubled the saints, for his wicked resisting of the gospel, but as a merciful Lord, intending to use his industry, and to call him to an honorable ministry. For he made him a witness of those things which he saw, and which he should afterward see. This vision was worthy to be recorded, by which he learned that Christ reigneth in heaven, that he might no longer proudly contemn him, but acknowledge that he is the Son of God, and the promised Redeemer; he had other revelations afterward, as he saith in the Second Epistle to the Corinthians, and 12th chapter (2 Corinthians 12:1).

17. Delivering thee. He is armed in this place against all fear, which was prepared for him; and also he is prepared to bear the cross; notwithstanding, seeing he addeth immediately that Paul should come to lighten the blind, to reconcile those to God which were estranged from him, and to restore salvation to those which were lost; it is a marvel why he doth not also promise that they shall on the other side receive him joyfully, who shall by means of him receive such and so great benefits. But the unthankfulness of the world is noted out unto us in this place, because the ministers of eternal salvation are far otherwise rewarded, as frantic men do rail upon their physicians. And Paul is admonished, that whithersoever he shall come, a great part of those to whom he shall study to do good shall hate him, and seek his overthrow. And he saith plainly, that he is appointed to be a witness both to Jews and Gentiles, lest that turn to his reproach, because he made the gospel common to both alike. For the Jews had conceived such deadly hatred against him for this cause, because it grieved them that the Gentiles should be made their fellows. And though they made a show that this did proceed of zeal, because they would not have the covenant which God made with the posterity of Abraham profaned, by being translated unto strangers, yet mere ambition did prick them forward, because they alone would be excellent, all other being underlings. But in the person of one man, all godly teachers are encouraged to do their duty, that they be not hindered or kept back with the malice of men from offering the grace of God unto miserable men, though they be unworthy.

18. That thou mayest open their eyes. Paul, in taking to himself that which is proper to God, doth seem to exalt himself too high. For we know that it is the Holy Ghost alone which doth lighten the eyes. We know that Christ is the only Redeemer which doth deliver us from the tyranny of Satan. We know that it is God alone who, having put away our sins, doth adopt us unto the inheritance of the saints. But this is a common thing, that God doth translate unto his ministers that honor which is due to himself alone, not that he may take any thing from himself, but that he may commend that mighty working of his Spirit which he doth show forth in them. For he doth not send them to work, that they may be dead instruments, or, as it were, stage-players; but that he may work mightily by their hand. But it dependeth upon the secret power of his Spirit that their preaching is effectual, who worketh all things in all men, and which only giveth the increase.

Therefore, teachers are sent, not to utter their words in vain in the air, or to beat the ears only with a vain sound, but to bring lively light to the blind, to fashion again men’s hearts unto the righteousness of God, and to ratify the grace of salvation which is gotten by the death of Christ. But they do none of all these, save only inasmuch as God worketh by them, that their labor may not be in vain, that all the praise may be his, as the effect cometh from him.

And, therefore, we must note, that so often as the Scripture doth extol the external ministry so honorably, we must not separate it from the Spirit, which quickeneth the same even as the soul doth the body. For it teacheth in other places how little man’s industry can do of itself. For they must plant and water, but it is God alone which giveth the increase (1 Corinthians 11:6). But because many are hindered by their own ignorance and malice, that they cannot reap such fruit of the gospel as they ought, we must note this description, which setteth before our eyes briefly and plentifully that incomparable treasure. Therefore, this is the drift of the gospel, that being delivered from blindness of mind, we may be made partakers of the heavenly light; that being delivered from the thraldom of Satan, we may be turned to God; that having free forgiveness of sins, we may be made partakers of the inheritance among the saints. Those which will rightly profit in the gospel must direct all their senses to this end; for what good shall the continual preaching thereof do us, if we know not the true use thereof? Also, the way and means to attain to salvation is described to us, all men boast that they be desirous of salvation, but few consider how God will save them.

Therefore, this place, wherein the means is prettily comprehended, is, as it were, a key to open the gate of heaven. Furthermore, we must know that all mankind is naturally deprived of those good things which Christ saith we have by believing the gospel; so that it followeth that all are blind, because they be lightened by faith; that all are the bond-slaves of Satan, because they are set free by faith from his tyranny; that all men are the enemies of God, and subject to eternal death, because they receive remission of sins by faith. So that nothing is more miserable than we, if we be without Christ, and without his faith, whereby it appeareth how little, yea, that nothing is left for the free will of men’s merits. As touching every part, this lightening is referred unto the knowledge of God, because all our quickness of sight is mere vanity and thick darkness, until he appear unto us by his truth. That reacheth farther which followeth afterward: To be turned from darkness to light; for that is when we are renewed in the spirit of our mind.

Therefore, in my judgment, this member, and that which followeth, express both one thing, to be turned from the power of Satan unto God. For that renewing which Paul declareth more largely in the second chapter to the Ephesians, (Ephesians 2:10, and Ephesians 4:23) is expressed in divers forms of speech. Remission of sins followeth next, whereby God doth freely reconcile us to himself, so that we need not doubt but that God will be favorable and merciful to us. At length, the furnishing and filling of all things is put in the last place; to wit, the inheritance of eternal life. Some do read it falsely in one text, among those who are sanctified by faith, because this word is extended unto the whole period. Therefore, the meaning thereof is, that by faith we come unto the possession of all those good things which are offered by the gospel. And faith is properly directed unto Christ because all the parts of our salvation are included in him. Neither doth the gospel command us to seek the same anywhere else save only in him.

Acts 26:19-23

19. Whereupon, O king Agrippa, I was not disobedient to the heavenly vision: 20. But I preached first to those which are at Damascus, and at Jerusalem, and through every region of Judea, and then to the Gentiles, that they should repent, and be turned unto God, doing works which become those which repent. 21. For this cause the Jews, having caught me in the temple, went about to kill me. 22. Therefore, seeing I have obtained help of God, I stand until this present day, testifying both to small and great, saying none other things than those which the prophets and Moses said should come to pass: 23. Whether Christ should suffer, whether he should be the first that should rise from the dead, to show light to the people, and to the Gentiles.

19. He declareth now briefly to what end he rehearsed the history of his conversion; to wit, that Agrippa and the rest might understand that he had God for his author of all those things which the Jews condemned of sacrilege and apostacy. He speaketh to Agrippa by name, because he knew that Festus and the Romans knew not what an heavenly vision meant. Now, it appeareth that there is nothing in the very sum of his doctrine which dissenteth from the law and the prophets; whereby the oracle doth win greater credit, whereby Paul was commanded to teach nothing but that which was agreeable to the Scripture. Conversion, or turning unto God, is joined with repentance, not as some peculiar thing, but that we may know what it is to repent. Like as, also, on the contrary, the corruption of men and their frowardness “Pravitas,” depravity. is nothing else but an estranging from God. And because repentance is an inward thing, and placed in the affection of the heart, Paul requireth, in the second place, such works as may make the same known, according to that exhortation of John the Baptist: “Bring forth fruits meet for repentance,” (Matthew 3:8). Now, forasmuch as the gospel calleth all those which are Christ’s unto repentance, it followeth that all men are naturally corrupt, and that they have need to be changed. In like sort, this place teacheth that these men do unskillfully pervert the gospel which separate the grace of Christ from repentance.

21. They went about to kill me. He complaineth in this place of the iniquity of his adversaries, that it may thereby appear that their cause and conscience were both evil. “Malam causam ipsos agere mala conscientia,” that they pleaded a bad cause with a bad conscience. For if Paul had offended they might have gone to law with him; and even there should they have stand [stood] in better state, seeing they did far pass him both in favor and authority. Therefore, their madness doth testify that they are destitute of reason. Whereas Paul saith that he was saved by the help of God, it maketh for the confirmation of his doctrine. For how is it that he reacheth out his hand to help him, save only because he acknowledged his minister, and because he will defend the cause which he alloweth [approveth?]. Moreover, this ought to have encouraged him to go forward so much the more boldly in his office, in that he was thus holpen by God. For it had been a point of an unthankful man to withdraw himself from him which had holpen him. By which example we be taught, that so often as we be delivered from danger, the Lord doth not therefore prolong our days that we may afterward live idly, but that we may do our duty cheerfully, and be ready to die every hour to his glory, who hath reserved us to himself. And yet Paul did not forget how much he was indebted to the chief captain; but in this place he commendeth the help of God, that he may show that it became him to spend all the rest of his course in his service by whom he was delivered, though that came to pass, and were done through the industry and by the hand of man.

Testifying both to small and great. We have said elsewhere that it is more to testify than to teach, as if there were some solemn contestation made between God and men, that the gospel may have his [its] majesty. And he saith that he is a witness both to great and small, that king Agrippa may perceive that this doth appertain even to him; and that when the gospel is offered even to every simple man, that doth no whit hinder but that it may ascend even unto the throne of princes. For Christ doth gather all men into his bosom with one and the same embracing, that those who lay before in the dunghill, and are now extolled unto so great honor, may rejoice in his free goodness; and that those who are placed in high degree of honor may willingly humble themselves, and not grudge to have some of the base and contemptible multitude for their brethren, that they may be made the children of God. So in the first chapter to the Romans, he saith that he is indebted both to the fools and to the wise, lest the Romans should be kept back with the confidence which they might repose in their wisdom from submitting themselves to his doctrine. By this let us learn that it is not in the teacher’s will to make choice of his hearers, and that they do no less injury to God than defraud men of their right, whosoever they be which restrain their labor unto great men, whom God doth join with those which are small. It were too cold to restrain this unto ages. “Ad aetates hoc restringere,” to confine this to periods of time. Wherefore, I do not doubt but that Paul taketh away the exception which used to be between the noble and ignoble, because he was neither afraid of the dignity of the one, neither did he loathe the baseness of the other, but did show himself a faithful teacher to both alike.

Saying no other thing. First, this is worth the noting, that Paul, to the end he may bring in fit and substantial witnesses of his doctrine, doth not take the same from among men, but he citeth Moses and the prophets, to whom the Lord had granted undoubted authority. And surely this is one principle to be observed, when we will teach soundly, to utter nothing but that which did proceed out of the mouth of God. Secondly, this is worth the noting, that these were the principal points of the disputation which Luke doth now touch; that this was the proper office of Christ, by his death to make satisfaction for the sins of the world, by his resurrection to purchase righteousness and life for men; and that the fruit of his death and resurrection is common both to Jews and Gentiles. But forasmuch as there is no manifest and (as they say) literal testimony extant in the law concerning the death and resurrection of Christ, undoubtedly they had some doctrine delivered by hand from the fathers, out of which they did learn to refer all figures unto Christ. And as the prophets, which did prophesy more plainly of Christ, had their doctrine from that fountain, so they made the men of their time believe that they delivered unto them no new thing, or which did dissent from Moses. And now Paul did either not finish his apology, or else he gathered more evident testimonies of all those things wherein he professed Moses and the prophets to be his authors.

The first of those which. There were some other whose resurrection went before Christ’s in time; namely, if we admit that the saints of whom the Evangelists speak (Matthew 27:52) did come out of their graves before Christ, which may likewise be said of the taking up of Enoch and Elias (Genesis 5:24; 2 Kings 2:11). But he calleth him in this place the first; as in another place the first fruits of those which rise again (1 Corinthians 15:23). Therefore, this word doth rather note out the cause than the order of time, because, when Christ did rise again, he became the conqueror of death and Lord of life, that he might reign forever, and make those who are his partakers of [his own] blessed immortality. Under this word light, he comprehendeth whatsoever doth pertain unto perfect felicity, as by darkness is meant death and all manner of misery. And I do not doubt but that Paul alluded unto the sayings of the prophets,

“The people which walked in darkness saw great light,” (Isaiah 9:2).

And again,

“Behold, darkness shall cover the earth, and a mist the people: but the Lord shall be seen upon thee,” (Isaiah 60:2).

Again,

“Behold, those which are in darkness shall see light,” (Isaiah 42:16).

Again,

“I have made thee a light of the Gentiles,” (Isaiah 49:6).

And it appeareth by many oracles that the light of life should come out of Judea, and should be spread abroad among the Gentiles.

Acts 26:24-32

24. And as Paul answered for himself, Festus saith with a loud voice, Paul, thou art beside thyself; much learning doth make thee mad. 25. And Paul said, I am not mad, most noble Festus; but speak forth the words of truth and sobriety. 26. For the king knoweth of these things, before whom I also speak freely: for I think that none of these things are hidden from him; for this was not done in a corner. 27. King Agrippa, believest thou the prophets? I know that thou believest. 28. And Agrippa said unto Paul, Thou briefly persuadest me to become a Christian. 29. And Paul saith, Would to God that not only thou, but also all which hear me this day, were both almost, and altogether such as I am, except these bonds. 30. And when he had thus spoken, the king arose, and the governor, and Bernice, and those which sat with them. 31. And when they were gone apart, they talked together between themselves, saying, This man doth nothing worthy of death or bonds. 32. Then Agrippa said to Festus, This man might have been loosed, if he had not appealed unto Caesar.

24. Festus said with a loud voice. This outcry which Festus doth make doth show how much the truth of God prevaileth with the reprobate; to wit, though it be never so plain and evident, yet is it trodden under foot by their pride. For though those things which Paul had alleged out of the law and prophets had nothing in them which was anything like to madness, but were grounded in good reason, yet he doth attribute the same to madness, not because he seeth any absurdity, but because he refuseth those things which he doth not understand. Nothing was more foolish or more unsavory than the superstitions of the Gentiles, so that their high priests were for good causes ashamed to utter their mysteries, whose folly was more than ridiculous.

Festus doth grant that there was learning packed “Reconditam eruditionem,” recondite erudition. in Paul’s speech; nevertheless, because the gospel is hidden from the unbelievers, whose minds Satan hath blinded, (2 Corinthians 4:3) he thinketh that he is a brain-sick fellow which handleth matters intricately. So that though he cannot mock and openly contemn him, yet he is so far from being moved or inwardly touched, that he counteth him a man which is frenzy [frenzied] and of mad curiosity. And this is the cause that he cannot away to mark what he saith, lest he make him mad also; as many at this day fly from the word of God, lest they drown themselves in a labyrinth. And they think that we be mad because we move questions concerning hidden matters, and so become troublesome both to ourselves and also to others. Wherefore, being admonished by this example, let us beg of God that he will show us the light of his doctrine, and that he will therewithal give us a taste thereof, lest through obscurity and hardness it become unsavory, and at length proud loathsomeness break out into blasphemy.

25. I am not mad. Paul is not angry, neither doth he sharply reprehend Festus for his blasphemous speech; yea, he speaketh unto him with great submission. “Honorifice eum corrpellat,” addresses him in terms of honour. For it was no place for reprehension, and it became him to pardon the ignorance of the man, seeing he did not set himself face to face against God. Also, he had respect unto his person [office]. For though he were unworthy of honor, yet was he in authority. And yet for all that he doth not therefore give place to his blasphemy, but he defendeth the glory of the word of God. Whereby we do also see, that not caring for himself, he did only take thought for his doctrine. For he doth not vaunt of his wit; “Acumen,” acuteness. he doth not labor in defense of his wisdom; but he is content with this defense alone, that he teacheth nothing but that which is true and sober.

Furthermore, [the] truth is set against “Opponitur,” is opposed to. all manner [of] fallacies and fraud: sobriety against all manner [of] frivolous speculations and thorny subtilties, which are only seeds of contention. Paul doth, indeed, refute Festus’ error; yet we may gather by this, which is the best manner of teaching, to wit, that which is not only clean from all fallacies and deceit, but also doth not make the minds of men drunk with vain questions, and doth not nourish foolish curiosity, nor an intemperate desire to know more than is meet, but is moderate and good for sound edification.

26. For the king hnoweth of these things. He turneth himself unto Agrippa, in whom there was more hope. And, first, he saith that he knew the history of the things; but he calleth him straightway back to the law and the prophets. For it was to small end for him to know the thing which was done, unless he did know that those things which had been spoken before of Christ were fulfilled in the person of Jesus which was crucified. And whereas Paul doth not doubt of Agrippa’s faith, he doth it not so much to praise him, as that he may put the Scripture out of all question, lest he be enforced to stand upon the very principles. Therefore, his meaning is, that the Scripture is of sufficient credit of itself, so that it is not lawful for a man that is a Jew to diminish any jot of the authority thereof. And yet Paul doth not flatter him; for though he did not reverence the Scripture as became a godly man, yet he had this rudiment from his childhood, that he was persuaded that nothing is contained therein besides the oracles of God. As the common sort of men, though they do not greatly care for the word of God, yet they acknowledge and confess generally and confusedly that it is the word of God, so that they are letted with some reverence either to reject or to despise the same.

28. And Agrippa said unto Paul. The apostle prevailed thus far at least, that he wrung out of king Agrippa a confession, though it were not voluntary, as those use to yield who can no longer resist the truth, or, at least, to show some token of assent. Agrippa’s meaning is, that he will not willingly become a Christian; yea, that he will not be one at all; and yet that he is not able to gainsay, but that he is drawn after a sort against his will. Whereby it appeareth how great the pride of man’s nature is until it be brought under to obey by the Spirit of God.

Interpreters expound this, εν ολιγω diversely. Valla thought that it ought to be translated thus, Thou dost almost make me a Christian. Erasmus doth translate it a little. The old interpreter dealeth more plainly “Simplicius,” more simply. in a little; because, translating it word for word, he left it to the readers to judge at their pleasure. And surely it may be fitly referred unto the time, as if Agrippa had said, Thou wilt make me a Christian straightway, or in one moment. If any man object that Paul’s answer doth not agree thereto, we may quickly answer; for seeing the speech was doubtful, Paul doth fitly apply that unto the thing which was spoken of the time. Therefore, seeing Agrippa did mean that he was almost made a Christian in a small time, Paul addeth that he doth desire that as well he as his companions might rise from small beginnings, and profit more and more; and yet I do not mislike that that εν ολιγω doth signify as much as almost. This answer doth testify with what zeal, to spread abroad the glory of Christ, this holy man’s breast was inflamed, when as he doth patiently suffer those bonds wherewith the governor had bound him, and doth desire that he might escape the deadly snares of Satan, and to have both him and also his partners to be partakers with him of the same grace, being in the mean season content with his troublesome and reproachful condition. We must note that he doth not wish it simply, but from God, as it is he which draweth us unto his Son; because, unless he teach us inwardly by his Spirit, the outward doctrine shall always wax cold.

Except these bonds. It is certain that Paul’s bonds were not so hard, ne [nor] yet did they cause him such sorrow, wherein he did oftentimes rejoice, and which he doth mention for honor’s sake, as being the badge of his embassage, (Galatians 6:17), but he hath respect to those to whom he wisheth faith without trouble or cross. For those who did not as yet believe in Christ were far from that affection to be ready to strive for the gospel. And surely it behoveth all the godly to have this gentleness and meekness, that they patiently bear their own cross, and that they wish well to others, and study so much as in them lieth to ease them of all trouble, and that they do in no case envy their quietness and mirth. This courtesy “Humanitas et moderatio,” humanity and moderation. is far contrary to the bitterness of those who take comfort in wishing that other men were in their misery.

31. They spake together. In that Paul is acquitted by the judgment of them all, it turned to the great renown of the gospel. And when Festus agreeth to the rest he condemneth himself, seeing he had brought Paul into such straits through his unjust dealing, by bringing him in danger of his life under color of changing the place. And though it seemeth that the appeal did hinder “Damnosa esse,” was injurious to. the holy man, yet because this was the only way to escape death, he is content, and doth not seek to get out of that snare; not only because the matter was not even now safe and sound, “Res jam non erat integra,” matters were no longer entire. but because he was admonished in the vision that he was also called by God to Rome (Acts 23:11).

Chapter 27

Acts 27:1-8

1. And after that it was decreed that we should sail into Italy, they delivered both Paul and also certain other prisoners to a centurion named Julius, of the band of Augustus. 2. And we entered into a ship of Adramyttium, purposing to sail by the coasts of Asia, and we launched forth, having Aristarchus of Macedonia, a Thessalonian, with us. 3. And the next day we arrived at Sidon, and Julius did courteously intreat Paul, and suffered him to go to his friends, that they might refresh him. 4. And when we were gone thence, we sailed hard by Cyprus, because the winds were contrary. 5. And when we had sailed on the sea which is over against Cilicia and Pamphylia, we came to Myra, a city of Lycia. 6. And when the centurion had found there a ship of Alexandria sailing into Italy, he put us in it. 7. And when we had sailed slowly many days, and were scarce come over against Cnidus, because the wind did let us, we sailed hard by Crete, beside Salmone; 8. And with much ado we sailed beyond it, and came to a certain place which is called The fair havens, near unto which was the city of Lasea.

CHAPTER 26

Ac 26:1-32. Paul's Defense of Himself before King Agrippa, Who Pronounces Him Innocent, but Concludes That the Appeal to Cæsar Must Be Carried Out.

This speech, though in substance the same as that from the fortress stairs of Jerusalem (Ac 22:1-29), differs from it in being less directed to meet the charge of apostasy from the Jewish faith, and giving more enlarged views of his remarkable change and apostolic commission, and the divine support under which he was enabled to brave the hostility of his countrymen.

1-3. Agrippa said--Being a king he appears to have presided.

Paul stretched forth the hand--chained to a soldier (Ac 26:29, and see on Ac 12:6).

4-5. from my youth, which was at the first ... at Jerusalem, know all the Jews; which knew me from the beginning--plainly showing that he received his education, even from early youth, at Jerusalem. See on Ac 22:3.

6-7. I ... am judged for the hope of the promise made ... to our fathers--"for believing that the promise of Messiah, the Hope of the Church (Ac 13:32; 28:20) has been fulfilled in Jesus of Nazareth risen from the dead."

8. Why should it be thought a thing incredible ... that God should raise the dead?--rather, "Why is it judged a thing incredible if God raises the dead?" the case being viewed as an accomplished fact. No one dared to call in question the overwhelming evidence of the resurrection of Jesus, which proclaimed Him to be the Christ, the Son of God; the only way of getting rid of it, therefore, was to pronounce it incredible. But why, asks the apostle, is it so judged? Leaving this pregnant question to find its answer in the breasts of his audience, he now passes to his personal history.

9-15. (See on Ac 9:1, &c.; and compare Ac 22:4, &c.)

16-18. But rise, &c.--Here the apostle appears to condense into one statement various sayings of his Lord to him in visions at different times, in order to present at one view the grandeur of the commission with which his Master had clothed him [Alford].

a minister ... both of these things which thou hast seen--putting him on a footing with those "eye-witnesses and ministers of the word" mentioned in Lu 1:2.

and of those in which I will appear to thee--referring to visions he was thereafter to be favored with; such as Ac 18:9, 10; 22:17-21; 23:11; 2Co 12:1-10, &c. (Ga 1:12).

19-21. Whereupon, O King Agrippa, I was not disobedient unto the heavenly vision--This musical and elevated strain, which carries the reader along with it, and doubtless did the hearers, bespeaks the lofty region of thought and feeling to which the apostle had risen while rehearsing his Master's communications to him from heaven.

22-23. having obtained help--"succor."

from God--"that [which cometh] from God."

I continue--"stand," "hold my ground."

unto this day, witnessing, &c.--that is, This life of mine, so marvellously preserved, in spite of all the plots against it, is upheld for the Gospel's sake; therefore I "witnessed," &c.

24. Festus said with a loud voice--surprised and bewildered.

Paul, thou art beside thyself, much learning doth make thee mad--"is turning thy head." The union of flowing Greek, deep acquaintance with the sacred writings of his nation, reference to a resurrection and other doctrines to a Roman utterly unintelligible, and, above all, lofty religious earnestness, so strange to the cultivated, cold-hearted skeptics of that day--may account for this sudden exclamation.

25-26. I am not mad, most noble Festus, but, &c.--Can anything surpass this reply, for readiness, self-possession, calm dignity? Every word of it refuted the rude charge, though Festus, probably, did not intend to hurt the prisoner's feelings.

27-29. believest thou the prophets? I know that thou believest--The courage and confidence here shown proceeded from a vivid persuasion of Agrippa's knowledge of the facts and faith in the predictions which they verified; and the king's reply is the highest testimony to the correctness of these presumptions and the immense power of such bold yet courteous appeals to conscience.

30-32. when he had thus spoken, the king rose--not over-easy, we may be sure.

Then Paul stretched forth the hand - This act, as we have already seen on Act 21:40, was merely to gain attention; it was no rhetorical flourish, nor designed for one. From knowing, partly by descriptions, and partly by ancient statues, how orators and others who address a concourse of people stood, we can easily conceive the attitude of St. Paul. When the right hand was stretched out, the left remained under the cloak, which being thrown off the right shoulder, to give the arm the fuller liberty, it then rested on the left: under these circumstances, the hand could be stretched out gracefully, but was confined to no one attitude, though the third and fourth fingers were generally clenched.

I think myself happy - As if he had said, This is a peculiarly fortunate circumstance in my favor, that I am called to make my defense before a judge so intelligent, and so well acquainted with the laws and customs of our country. It may be necessary just to observe that this Agrippa was king of Trachonitis, a region which lay on the north of Palestine, on the east side of Jordan, and south of Damascus. For his possessions, see on Act 25:13 (note).

My manner of life, etc. - The apostle means to state that, though born in Tarsus, he had a regular Jewish education, having been sent up to Jerusalem for that purpose; but at what age does not appear; probably about twelve, for at this age the male children were probably brought to the annual solemnities. See on Luk 2:41 (note).

After the most straitest sect - That is, the Pharisees; who were reputed the strictest in their doctrines, and in their moral practices, of all the sects then among the Jews. The sects were the Pharisees, Sadducees, and Essenes.

For the hope of the promise - This does not appear to mean, the hope of the Messiah, as some have imagined, but the hope of the resurrection of the dead, to which the apostle referred in Act 23:6 (note), where he says to the Jewish council, (from which the Roman governor took him), of the hope and resurrection of the dead I am called in question: see the notes there. And here he says, I stand and am judged for the hope of the promise, etc., and to which, he says, Act 26:7, the twelve tribes hope to come. The Messiah had come, and was gone again, as Paul well knew; and what is here meant is something which the Jews hoped to come to, or attain; not what was to come to them; and this singular observation excludes the Messiah from being meant. It was the resurrection of all men from the dead which Paul's words signified; and this the Jews had been taught to hope for, by many passages in the Old Testament. I shall only add, that when, in the next verse, this hope of the promise is mentioned as what the Jews did then hope, καταντηοαι, to come to, it is the very same word which Paul, in Phi 3:11, uses to express the same thing: If by any means, (says he) καταντησω, I might attain to, the resurrection of the dead. Bp. Pearce.

That God should raise the dead? - As Agrippa believed in the true God, and knew that one of his attributes was omnipotence, he could not believe that the resurrection of the dead was an impossible thing; and to this belief of his the apostle appeals; and the more especially, because the Sadducees denied the doctrine of the resurrection, though they professed to believe in the same God. Two attributes of God stood pledged to produce this resurrection: his truth, on which his promise was founded; and his power, by which the thing could be easily affected, as that power is unlimited.

Some of the best critics think this verse should be read thus: What! should it be thought a thing incredible with you, if God should raise the dead?

Many of the saints - From what is said in this verse, it seems that Paul, before his conversion, was invested with much power: he imprisoned the Christians; punished many in various synagogues; compelled them to blaspheme - to renounce, and, perhaps, to execrate Christ, in order to save their lives; and gave his voice, exerted all his influence and authority, against them, in order that they might be put to death; and from this it would seem that there were other persons put to death besides St. Stephen, though their names are not mentioned.

Being exceedingly mad against them - Only a madman will persecute another because of his differing from him in religious opinion; and the fiercest persecutor is he who should be deemed the most furious madman.

Unto strange cities - Places out of the jurisdiction of the Jews, such as Damascus, which he immediately mentions.

Whereupon as I went to Damascus - See the whole account of the conversion of Saul of Tarsus explained at large, in the notes on Act 9:2 (note), etc.

But rise, etc. - The particulars mentioned here, and in the two following verses, are not given in Act 9:1-9, nor in Act 22:6-11, where he gives an account of his conversion. He has detailed the different circumstances of that important event, as he saw it necessary; and perhaps there were several others which then took place, that he had no opportunity of mentioning, because there was nothing in succeeding occurrences which rendered it necessary to produce them.

To make thee a minister - Ὑπηρετην, An under-rower; that is, one who is under the guidance and authority of another; an assistant, or servant. So Paul was to act solely under the authority of Jesus Christ; and tug hard at the oar, in order to bring the vessel, through the tempestuous ocean, to the safe harbour. See the concluding observations on John 6 (note).

And a witness - Μαρτυρα, A martyr. Though this word literally means a witness, yet we apply it only to such persons as have borne testimony to the truth of God at the hazard and expense of their lives. In this sense, also, ancient history states St. Paul to have been a witness; for it is said he was beheaded at Rome, by the command of Nero.

In the which I will appear - Here Christ gives him to understand that he should have farther communications from himself; and this may refer either to those interpositions of Divine Providence by which he was so often rescued from destruction, or to those encouragements which he received in dreams, visions, trances, etc., or to that general inspiration under which he was enabled to apprehend and reveal the secret things of God, for the edification of the Church. To all of which may be added that astonishing power by which he was so often enabled to work miracles for the confirmation of the truth.

Delivering thee from the people - From the Jews - and from the Gentiles, put here in opposition to the Jews; and both meaning mankind at large, wheresoever the providence of God might send him. But he was to be delivered from the malice of the Jews, that he might be sent with salvation to the Gentiles.

To open their eyes - To be the instrument of informing their understanding in the things of God.

To turn them from darkness to light - From heathenism and superstition to the knowledge and worship of the true God.

From the power of Satan unto God - Της εξουσιας του Σατανα, From the authority and domination of Satan; for as the kingdom of darkness is his kingdom, so those who live in this darkness are under his dominion; and he has authority and right over them. The blessed Gospel of Christ is the means of bringing the soul from this state of spiritual darkness and wretchedness to the light and liberty of the children of God; and thus they are brought from under the power and authority of Satan, to be under the power and authority of God.

That they may receive forgiveness of sins - That all their sins may be pardoned, and their souls sanctified; for nothing less is implied in the phrase, αφεσις ἁμαρτιων, which signifies the taking away or removal of sins.

And inheritance - By remission of sins, i.e. the removal of the guilt and pollution of sin, they become children of God; and, if children, then heirs; for the children of the heavenly family shall alone possess the heavenly estate. And as the inheritance is said to be among them that are Sanctified, this is a farther proof that αφεσις ἁμαρτιων signifies, not only the forgiveness of sins, but also the purification of the heart.

By faith that is in me - By believing on Christ Jesus, as dying for their offenses, and rising again for their justification. Thus we see that not only this salvation comes through Christ, but that it is to be received by faith; and, consequently, neither by the merit of works, nor by that of suffering.

I was not disobedient unto the heavenly vision - This, O Agrippa, was the cause of my conversion from my prejudices and mal-practices against the doctrine of Christ. The vision was from heaven; I received it as such, and began to preach the faith which I had before persecuted.

But showed first unto them of Damascus - He appears to have preached at Damascus, and in the neighboring parts of Arabia Deserta, for about three years; and afterwards he went up to Jerusalem. See Gal 1:17, Gal 1:18; and see the note on Act 9:23.

That they should repent - Be deeply humbled for their past iniquities, and turn to God as their Judge and Savior, avoiding all idolatry and all sin; and thus do works meet for repentance; that is, show by their conduct that they had contrite hearts, and that they sincerely sought salvation from God alone. For the meaning of the word repentance, see the note on Mat 3:2.

For these causes the Jews - went about to kill me - These causes may be reduced to four heads: -

1. He had maintained the resurrection of the dead.

2. The resurrection of Christ, whom they had crucified and slain.

3. That this Jesus was the promised Messiah.

4. He had offered salvation to the Gentiles as well as to the Jews. He does not mention the accusation of having defiled the temple, nor of disloyalty to the Roman government; probably, because his adversaries had abandoned these charges at his preceding trial before Festus: see Act 25:8; and see Calmet.

Having - obtained help of God - According to the gracious promise made to him: see Act 26:17.

Witnessing both to small and great - Preaching before kings, rulers, priests, and peasants; fearing no evil, though ever surrounded with evils; nor slackening in my duty, notwithstanding the opposition I have met with both from Jews and Gentiles. And these continual interpositions of God show me that I have not mistaken my call, and encourage me to go forward in my work.

That Christ should suffer - That the Christ, or Messiah, should suffer. This, though fully revealed in the prophets, the prejudices of the Jews would not permit them to receive: they expected their Messiah to be a glorious secular prince; and, to reconcile the fifty-third of Isaiah with their system, they formed the childish notion of two Messiahs - Messiah ben David, who should reign, conquer, and triumph; and Messiah ben Ephraim, who should suffer and be put to death. A distinction which has not the smallest foundation in the whole Bible.

As the apostle says he preached none other things than those which Moses and the prophets said should come, therefore he understood that both Moses and the prophets spoke of the resurrection of the dead, as well as of the passion and resurrection of Christ. If this be so, the favourite system of a learned bishop cannot be true; viz. that the doctrine of the immortality of the soul was unknown to the ancient Jews.

That he should be the first that should rise from the dead - That is, that he should be the first who should rise from the dead so as to die no more; and to give, in his own person, the proof of the resurrection of the human body, no more to return under the empire of death. In no other sense can Jesus Christ be said to be the first that rose again from the dead; for Elisha raised the son of the Shunammite. A dead man, put into the sepulchre of the Prophet Elisha, was restored to life as soon as he touched the prophet's bones. Christ himself had raised the widow's son at Nain; and he had also raised Lazarus, and several others. All these died again; but the human nature of our Lord was raised from the dead, and can die no more. Thus he was the first who rose again from the dead to return no more into the empire of death.

And should show light unto the people - Should give the true knowledge of the law and the prophets to the Jews; for these are meant by the term people, as in Act 26:17. And to the Gentiles, who had no revelation, and who sat in the valley of the shadow of death: these also, through Christ, should be brought to the knowledge of the truth, and be made a glorious Church, without spot, or wrinkle, or any such thing. That the Messiah should be the light both of the Jews and Gentiles, the prophets had clearly foretold: see Isa 60:1 : Arise and shine, or be illuminated, for thy Light is come, and the glory of the Lord is risen upon thee. And again, Isa 49:6 : I will give thee for a Light to the Gentiles, that thou mayest be my salvation unto the ends of the earth. With such sayings as these Agrippa was well acquainted, from his education as a Jew.

Paul, thou art beside thyself - "Thou art mad, Paul!" "Thy great learning hath turned thee into a madman." As we sometimes say, thou art cracked, and thy brain is turned. By the τα πολλα γραμματα it is likely that Festus meant no more than this, that Paul had got such a vast variety of knowledge, that his brain was overcharged with it: for, in this speech, Paul makes no particular show of what we call learning; for he quotes none of their celebrated authors, as he did on other occasions; see Act 17:28. But he here spoke of spiritual things, of which Festus, as a Roman heathen, could have no conception; and this would lead him to conclude that Paul was actually deranged. This is not an uncommon case with many professing Christianity; who, when a man speaks on experimental religion, on the life of God in the soul of man - of the knowledge of salvation, by the remission of sins - of the witness of the Spirit, etc., etc., things essential to that Christianity by which the soul is saved, are ready to cry out, Thou art mad: he is an enthusiast: that is, a religious madman; one who is not worthy to be regarded; and yet, strange to tell, these very persons who thus cry out are surprised that Festus should have supposed that Paul was beside himself!

I am not mad, most noble Festus - This most sensible, appropriate, and modest answer, was the fullest proof he could give of his sound sense and discretion. The title, ΚρατιϚε, most noble, or most excellent, which he gives to Festus, shows at once that he was far above indulging any sentiment of anger or displeasure at Festus, though he had called him a madman; and it shows farther that, with the strictest conscientiousness, even an apostle may give titles of respect to men in power, which taken literally, imply much more than the persons deserve to whom they are applied. ΚρατιϚος, which implies most excellent, was merely a title which belonged to the office of Festus. St. Paul hereby acknowledges him as the governor; while, perhaps, moral excellence of any kind could with no propriety be attributed to him.

Speak forth the words of truth and soberness - Αληθειας και σωφροσυνης, Words of truth and of mental soundness. The very terms used by the apostle would at once convince Festus that he was mistaken. The σωφροσυνη of the apostle was elegantly opposed to the μανια of the governor: the one signifying mental derangement, the other mental sanity. Never was an answer, on the spur of the moment, more happily conceived.

Before whom also I speak freely - This is a farther judicious apology for himself and his discourse. As if he had said: Conscious that the king understands all these subjects well, being fully versed in the law and the prophets, I have used the utmost freedom of speech, and have mentioned the tenets of my religion in their own appropriate terms.

This thing was not done in a corner - The preaching, miracles, passion, death, and resurrection of Jesus Christ, were most public and notorious; and of them Agrippa could not be ignorant; and indeed it appears, from his own answer, that he was not, but was now more fully persuaded of the truth than ever, and almost led to embrace Christianity.

Believest thou the prophets? - Having made his elegant compliment and vindication to Festus, he turns to Agrippa; and, with this strong appeal to his religious feeling, says, Believest thou the prophets? and immediately anticipates his reply, and, with great address, speaks for him, I know that thou believest. The inference from this belief necessarily was: "As thou believest the prophets, and I have proved that the prophets have spoken about Christ, as suffering and, triumphing over death, and that all they say of the Messiah has been fulfilled in Jesus of Nazareth, then thou must acknowledge that my doctrine is true."

Almost thou persuadest me to be a Christian - Εν ολιγῳ με πειθεις ΧριϚιανον γενεσθαι. This declaration was almost the necessary consequence of the apostle's reasoning, and Agrippa's faith. If he believed the prophets, see Act 26:22, Act 26:23, and believed that Paul's application of their words to Christ Jesus was correct, he must acknowledge the truth of the Christian religion; but he might choose whether he would embrace and confess this truth, or not. However, the sudden appeal to his religious faith extorts from him the declaration, Thou hast nearly persuaded me to embrace Christianity. How it could have entered into the mind of any man, who carefully considered the circumstances of the case, to suppose that these words of Agrippa are spoken ironically, is to me unaccountable. Every circumstance in the case proves them to have been the genuine effusion of a heart persuaded of the truth; and only prevented from fully acknowledging it by secular considerations.

I would to God, etc. - Ευξαιμην αν τῳ Θεῳ, και εν ολιγῳ και εν πολλῳ - So fully am I persuaded of the infinite excellence of Christianity, and so truly happy am I in possession of it, that I most ardently wish that not only thou, but this whole council, were not only almost, but altogether, such as I am, these Chains excepted. Thus, while his heart glows with affection for their best interests, he wishes that they might enjoy all his blessings, if possible, without being obliged to bear any cross on the account. His holding up his chain, which was probably now detached from the soldier's arm, and wrapped about his own, must have made a powerful impression on the minds of his audience. Indeed, it appears they could bear the scene no longer; the king was overwhelmed, and rose up instantly, and so did the rest of the council, and went immediately aside; and, after a very short conference among themselves, they unanimously pronounced him innocent; and his last word, των δεσμων, Bonds! and the action with which it was accompanied, had made such a deep impression upon their hearts that they conclude their judgment with that very identical word δεσμων. Would to God, says the apostle, that all who hear me this day were altogether such as I am, except these Bonds! The whole council say - This man hath done nothing worthy of death nor of Bonds! Δεσμων, Bonds, is echoed by them from the last words of the apostle; as we may plainly perceive that, seeing such an innocent and eminent man suffering such indignity had made a deep impression upon their hearts. Alas! why should such a man be in B-O-N-D-S!

Then said Agrippa, etc. - The king himself, who had participated in the strongest emotions on the occasion, feels himself prompted to wish the apostle's immediate liberation; but this was now rendered impracticable, because he had appealed to Caesar; the appeal was no doubt registered, and the business must now proceed to a full hearing. Bp. Pearce conjectures, with great probability, that Agrippa, on his return to Rome, represented Paul's case so favourably to the emperor, or his ministers of state, that he was soon set at liberty there, as may be concluded from Act 28:30, that he dwelt two whole years in his own hired place; and to the same cause it seems to have been owing that Julius, who had the care of Paul as a prisoner in the ship, treated him courteously; see Act 27:3, Act 27:43. And the same may be gathered from Act 28:14, Act 28:16. So that this defense of the apostle before Agrippa, Bernice, Festus, etc., was ultimately serviceable to his important cause.

1. The conversion of Saul was a wonderful work of the Spirit of God; and, as we have already seen, a strong proof of the truth of Christianity; and the apostle himself frequently appeals to it as such.

2. His mission to the Gentiles was as extraordinary as the calling of the Gentiles itself. Every thing is supernatural in a work of grace; for, because nature cannot produce the effects, the grace of God, which implies the co-operation of his omniscience, omnipotence, and endless mercy, undertakes to perform the otherwise impossible task.

3. From the commission of St. Paul, we see the state in which the Gentile world was, previously to the preaching of the Gospel.

1. Their eyes are represented as closed; their understanding was darkened; and they had no right apprehension of spiritual or eternal things.

2. They were in a state of darkness; living without the knowledge of the true God, in a region where nothing but ignorance prevailed.

3. They were under the dominion and authority of Satan; they were his vassals, and he claimed them as his right.

4. They were in a state of guiltiness; living, in almost every respect, in opposition to the dictates even of nature itself.

5. They were polluted; not only irregular and abominable in their lives, but also impure and unholy in their hearts. Thus far their state.

Behold what the grace of the Gospel is to do for these Gentiles, in order to redeem them from this state: -

1. It opens their eyes; gives them an understanding, whereby they may discern the truth; and, without this illumination from above, the truth of God can never be properly apprehended.

2. It turns them from the darkness to the light; a fine metaphor, taken from the act of a blind man, who is continually turning his eyes towards the light, and rolling his eyes upwards towards the sun, and in all directions, that he may collect as many of the scattered rays as he can, in order to form distinct vision. In this way the Gentiles appeared to be, in vain, searching after the light, till the Gospel came, and turned their eyes to the Sun of righteousness.

3. They are brought from under the bondage and slavery of sin and Satan, to be put under the obedience of Jesus Christ. So that Christ and his grace as truly and as fully rule and govern them as sin and Satan did formerly. This is a proof that the change is not by might, nor by power, but by the Spirit of the Lord.

4. He pardons their sin, so that they are no longer liable to endless perdition.

5. He sanctifies their nature, so that they are capable of loving and serving him fervently with pure hearts; and are thus rendered fit for the enjoyment of the inheritance among the saints in light.

Such a salvation, from such a bondage, does the Gospel of Christ offer to the Gentiles - to a lost world. It is with extreme difficulty that any person can be persuaded that he needs a similar work of grace on his heart to that which was necessary for the conversion of the Gentiles. We may rest assured that no man is a Christian merely by birth or education. If Christianity implies the life of God in the soul of man - the remission of sins - the thorough purification of the heart, producing that holiness without which none can see the Lord, then it is evident that God alone can do this work, and that neither birth nor education can bestow it. By birth, every man is sinful; by practice, every man is a transgressor; for all have sinned. God alone, by faith in Christ Jesus, can save the sinner from his sins. Reader, has God saved thee from this state of wretchedness, and brought thee "into the glorious liberty of his children?" Let thy conscience answer for itself.

And Paul stretching forth his hand - Chained as it was: a decent expression of his own earnestness, and proper to engage the attention of his hearers; answered for himself - Not only refuting the accusations of the Jews, but enlarging upon the faith of the Gospel.

King Agrippa - There is a peculiar force in thus addressing a person by name. Agrippa felt this.

Who art accurately acquainted - Which Festus was not; with the customs - In practical matters; and questions - In speculative. This word Festus had used in the absence of Paul, Acts 25:19, who, by the Divine leading, repeats and explains it. Agrippa had had peculiar advantages for an accurate knowledge of the Jewish customs and questions, from his education under his father Herod, and his long abode at Jerusalem. Nothing can be imagined more suitable or more graceful, than this whole discourse of Paul before Agrippa; in which the seriousness of the Christian, the boldness of the apostle, and the politeness of the gentleman and the scholar, appear in a most beautiful contrast, or rather a most happy union.

From my youth, which was from the beginning - That is, which was from the beginning of my youth.

If they would testify - But they would not, for they well knew what weight his former life must add to his present testimony.

And now - This and the two following verses are in a kind of Acts 26:6,7,8 parenthesis, and show that what the Pharisees rightly taught concerning the resurrection, Paul likewise asserted at this day. The ninth verse is connected with the fifth. For Pharisaism Acts 26:9,5 impelled him to persecute. I stand in judgment for the hope of the promise - Of the resurrection. So it was in effect. For unless Christ had risen, there could have been no resurrection of the dead. And it was chiefly for testifying the resurrection of Christ, that the Jews still persecuted him.

Our twelve tribes - For a great part of the ten tribes also had at various times returned from the east to their own country, James 1:1; 1Pet 1:1. Worshipping continually night and day - That is, this is what they aim at in all their public and private worship.

Is it judged by you an incredible thing - It was by Festus, Acts 25:19, to whom Paul answers as if he had heard him discourse.

I thought - When I was a Pharisee: that I ought to do many things - Which he now enumerates.

I shut up many of the saints - Men not only innocent, but good, just, holy. I gave my vote against them - That is, I joined with those who condemned them. Perhaps the chief priests did also give him power to vote on these occasions.

I compelled them - That is, some of them; to blaspheme - This is the most dreadful of all! Repent, ye enemies of the Gospel. If Spira, who was compelled, suffered so terribly, what will become of those who compel, like Saul, but do not repent like him.

Acts 9:2.

O King - Most seasonably, in the height of the narration, does he thus fix the king's attention. Above the brightness of the sun - And no marvel. For what is the brightness of this created sun, to the Sun of righteousness, the brightness of the Father's glory?

In the Hebrew tongue - St. Paul was not now speaking in Hebrew: when he was, Acts 23:7, he did not add, In the Hebrew tongue. Christ used this tongue both on earth and from heaven.

Delivering thee from the people - The Jews and the Gentiles, to whom, both Jews and Gentiles, I now send thee - Paul gives them to know, that the liberty he enjoys even in bonds, was promised to him, as well as his preaching to the Gentiles. I, denotes the authority of the sender. Now, the time whence his mission was dated. For his apostleship, as well as his conversion, commenced at this moment.

To open - He opens them, who sends Paul; and he does it by Paul who is sent; their eyes - Both of the Jews and Gentiles: that they may turn - Through the power of the Almighty, from the spiritual darkness wherein they were involved, to the light of Divine knowledge and holiness, and from the power of Satan, who now holds them in sin, guilt, and misery, to the love and happy service of God: that they may receive through faith - (He seems to place the same blessings in a fuller light,) pardon, holiness, and glory.

From that time - Having received power to obey, I was not disobedient - I did obey, I used that power, Gal 1:16. So that even this grace whereby St Paul was influenced was not irresistible.

I declared - From that hour to this, both to Jew and Gentile, that they should repent - This repentance, we may observe, is previous both to inward and outward holiness.

For these things - The apostle now applies all that he had said.

Having obtained help from God - When all other help failed, God sent the Romans from the castle, and so fulfilled the promise he had made, Acts 26:17.

Festus said, Paul, thou art beside thyself - To talk of men's rising from the dead! And of a Jew's enlightening not only his own nation, but tho polite and learned Greeks and Romans! Nay, Festus, it is thou that art beside thyself. That strikest quite wide of the mark. And no wonder: he saw that nature did not act in Paul; but the grace that acted in him he did not see. And therefore he took all this ardour which animated the apostle for a mere start of learned phrensy.

I am not mad, most excellent Festus - The style properly belonging to a Roman propretor. How inexpressibly beautiful is this reply! How strong! yet how decent and respectful! Mad men seldom call men by their names, and titles of honour. Thus also St. Paul refutes the charge. But utter the words of truth (confirmed in the next verse) and sobriety - The very reverse of madness. And both these remain, even when the men of God act with the utmost vehemence.

For the king knoweth of these things - St. Paul having refuted Festus, pursues his purpose, returning naturally, and as it were, step by step, from Festus to Agrippa. To whom I speak with freedom - This freedom was probably one circumstance which Festus accounted madness.

King Agrippa, believest thou the prophets? - He that believes these, believes Paul, yea, and Christ. The apostle now comes close to his heart. What did Agrippa feel when he heard this? I know that thou believest! - Here Paul lays so fast hold on the king that he can scarce make any resistance.

Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian! - See here, Festus altogether a heathen, Paul alogether a Christian, Agrippa halting between both. Poor Agrippa! But almost persuaded! So near the mark, and yet fall short! Another step, and thou art within the vail. Reader, stop not with Agrippa; but go on with Paul.

I would to God - Agrippa had spoke of being a Christian, as a thing wholly in his own power. Paul gently corrects this mistake; intimating, it is the gift and the work of God; that all that hear me - It was modesty in St. Paul, not to apply directly to them all; yet he looks upon them and observes them; were such as I am - Christians indeed; full of righteousness, peace, and joy in the Holy Ghost. He speaks from a full sense of his own happiness, and an overflowing love to all.

And as he said this, the king rose up - An unspeakably precious moment to Agrippa. Whether he duly improved it or no, we shall see in that day.

This man doth nothing worthy of death, or of bonds - They speak of his whole life, not of one action only. And could ye learn nothing more than this from that discourse? A favourable judgment of such a preacher, is not all that God requires.

THen Agrippa said unto Paul, Thou art permitted to speak for thy self. Then Paul stretched forth the hand and answered for himself.

This stretching forth of his hand was, 1. To obtain silence of others whilst he spake; or, 2. To shew his innocence, whilst he uses this modest confidence: or, 3. As other Orators when they begin to speak, move their hands. The Providence of God wonderfully procures Paul a liberty to publish the Gospel, and to make his Case and Religion known.

2 I think my self happy, king Agrippa, because I shall answer for my self this day before thee, touching all the things whereof I am accused of the Jews.

Paul thought it to be his advantage to speak before Agrippa, who could not be unacquainted with the Law or the Prophets, by which St. Paul would have his Case determined.

Tho Agrippa was not as Judge in this place, yet his Opinion and Judgment could not but prevail much with Festus.

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.

This is not flattery, but a plain confession of what was true; for Agrippa, by reason of his birth and breeding, could not be wholly ignorant of those things in question, 1. About the Messiah; 2. About the Resurrection: 3. About the giving of the Holy Ghost.

It being a matter that concerned Religion, and the Life and Liberty of a man, nothing but ignorance or impiety could take him off from attending unto it.

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

Paul appeals to his enemies, the Iews themselves, whether they [illegible: 1 letter]ould tax him with any enormity whilst he was of their perswasion; whereby he vindicates his holy Religion from being the sink and off-scouring of other Religions, a[illegible: 1 letter] some would make it; as also to intimate, that it was his Religion which made him so hateful unto them, and not any ill practices done by him.

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

This Heresie, Sect, Opinion, or way of the Pharisees, St. Paul rightly commends, if we consider it comparatively with the other Sects of the Sadduces and Essenes; he had called this before, viz Chap. 22.3. the most exact manner of the Law of his Fathers: For it is certain it was more learned and strict, and came nigher to the Truth in many things than the other did.

Marginal references: Chap. 23.6. and 24.15. Phil. 3.5.

6 And no[illegible: 1 letter] I stand and am judged for the hope of the promise made of God unto our fathers:

The posture of such as are held for guilty.

St. Paul brings in the discourse of the Resurrection, which, as hath been observed, is the foundation of all Religion, 1 Cor. 15.14. Chap. 23.6. and 24.15. now is called the hope of the promise; because Gods Promise did raise them up to this hope: for God having promised to be the God of Abraham, Isaac and Iacob, gave them rather less than other in this world; neither had they any propriety in all the Promised Land, but only to a burying place; whence they might certainly infer, that there was another Life to be expected, in which God would make this his Word good. Paul was also judged for the hope of the Promise, taking this hope for the Salvation which Christ did purchase, and Paul Preach, which was also promised unto the Fathers, tho mostly under types, and obscure representations. The sum is, Paul was judged for one of those two Articles of our Faith, viz. the Resurrection of the Body, or a Life everlasting

Marginal references: Gen. 3.15. and 22.18. and 26.4 & 49.10. Deut. 18.15. 2 Sam. 7.12. Psal. 13[illegible: 1 letter].11. Isa 4.2. and 7.14. and 9.6. and 40.10. Jer. 23.5. and 33.14. Ezek. 34.23. and 37.24. Dan. 9.24. M[illegible: 2 letters]h. 7.20.

7 U[illegible: 1 letter]to which promise our twelve tribes instantly serving God day and night, hope to come: for which hopes sake, king Agrippa, I am accused of the Jews.

So St. Paul still reckons them, notwithstanding that Ten Tribes had been led captive, without returning again to this day. Yet, 1. There were many left by the King of Assyria in their own Land; and tho for a while they joyned themselves unto the Samaritans rather than to the Iews, yet a Century or two before our Saviours time, they returned to the Jewish Religion and Worship; at least a very many of them. 2. Tho the Ten Tribes never returned (as Tribes) intirely back again; yet many of them doubtless had that love for their Religion and Countrey, as they took all opportunities of coming back. 3. At their first defection in Ieroboam's time, God touched the hearts of a great many, who rather changed their Habitation than their Religion: So that St. Iames might well dedicate his Epistle to the Twelve Tribes, for there were some who at the dispersion were scattered out of every Tribe.

Now these with great intention and earnestness of desire, (as when any stretcheth himself to his utmost length to take hold of ought) endeavoured to obtain that very Salvation which God had promised, and the Gospel revealed.

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

This St. Paul seems to have spoken in regard of Festus, and many other there present, who were Heathens; or [illegible: 1 word] any of the Sadducees (if any such were amongst them); as for Agrippa, He believed the Prophets, ver. 27. and had out of them learn'd and observed this promise, ver. 7. However God did not leave himself without a Witness to testifie so much unto all, as should make the Doctrine of the Resurrection credible, whensoever it should be reveal'd unto them. The works of Creation evidence it; for he that can give Life unto that which had it not, can restore it unto that which had it; and the works of Providence attest it: In every Spring there is a Resurrection of such Plants or Trees as seemed dead. Nay, the Bread which we daily feed on, was made of that grain, which was not quickned except it died, 1 Cor. 15.36.

9 I verily thought with my self, that I ought to do many things contrary to the name of Jesus of Nazaret[illegible: 1 letter].

The Religion which teacheth Christ is to be Worshipped, and his Name to be Magnified.

So they called our Saviour, of which see, Chap. 22.8.

10 Which thing I also [illegible: 1 letter]id 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 y my voice against them.

The Professors of the Religion of the Holy Jesus, who are called to be Saints, Rom. 1.7. and have him for the great example of holiness, who fulfilled all righteousness, and from him they have the Spirit of holiness, being sanctified in him, 1 Cor. 1.2. and whosoever hath not his Spirit, he is none of his, Rom. 8.9.

Paul was not one of the Council; nor, that we read of, in any Office or Place to Judg any Person. Besides, the Iews are thought to have had no power of Life and Death; and that St. Stephen was slain rather in a popular tumult, than legally; but Paul may be said to do this, by carrying the suffrages or Sentence to the Roman President, or any others to get it executed (for so the words will bear) and howsoever by his approving, rejoycing at, and delighting in their condemnation (which was indeed giving his voice, as much as he could, against them) this was verified.

Marginal references: Chap. 8.3.

11 And I punished them oft in every sy[illegible: 2 letters]gogue, and compelled them to blaspheme; and being exceedingly mad against them, I persecuted them even unto strange cities.

Paul confesses that he compelled them to blaspheme, either, 1. by the Torments he made them to be put unto; or, 2. by his own example: for he confessed, that he had been a blasphemer himself, 1 Tim. 1.13.

This blasphemy was either, 1. denying of Christ to be the Messiah; or, 2. Cursing or Execrating of Christ, and acknowledging that he was justly condemned.

Drove them out of Ierusalem and Iudea; and according to what Paul then believed, he drave them from the worship of the true God, and said, in effect, as Davids Adversaries when they expelled him from Ierusalem, Go▪ and serve other Gods, 1 Sam. 26.19.

12 Whereupon as I went to Damascus, with authority and commission from t[illegible: 1 letter]e chief priests;

With procuratory Letters▪ recommending him to the Iews abroad, and deputing him as their Agent.

Marginal references: Chap. 9.2.

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.

This appeared at noon-day, that it might not be suspected to be a dream o[illegible: 1 letter] f[illegible: 1 letter]n[illegible: 1 letter]y▪

Our Saviour's face in the transfiguration did shine at the Sun, Matt. 17.2. and he was yet on earth in his mortal body; How much more resplendent must it have been now, when he appeared from Heaven with his glorious body? And if the Righteous shall shine as the Sun, Dan. 12.3. Matth. 13.43. how much more does their Prince and Saviour? See concerning this History, Chap. 9.3▪ &c. and Chap. 22.6.

14 And when we were all [illegible: 1 letter]allen 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.

Whereby it appears, that Paul spake not now before Agrippa in the Hebrew Tongue, as he did before the Iews at Ierusalem, Chap. 21. ult.

This is a Proverb borrowed from the Greeks, as some think; but used in many Languages, thereby denoting any who endeavour such things as will ruine or detriment themselves; and so do all Persecutors: for they cannot harden themselves against God, his Truth, or Servants, and prosper, Iob 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.

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

The Foot is trod upon on Earth, and the Head cries out from Heaven, as Chap. 9.4.

16 But rise, and stand upon thy feet: for I hav[illegible: 1 letter] 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;

As Daniel was bidden by the Angel, Dan. 10.11. to mitigate his consternation and fear.

St. Paul accordingly had many Visions and Revelations, Chap. 18.9. and 23.11. 2 Cor. 12.2▪ as he was more abundant in his sufferings for Christ, so in consolations from Christ, 2 Cor. 1.5.

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

From this people of the Iews, so in some Copies it is expressed; howsoever by the Antithesis (and from the Gentiles) it is plainly to be understood: and God undertakes no less hereby, than to deliver Paul (and all his faithful Servants) from all evils and enemies. But how is this performed? and where is the Promise? St. Paul was sorely persecuted by the Iews, and at last put to death by the Gentiles. But so long as it would be a mercy, and a true deliverance to Paul, God wrought many such for him; and that, rather then fail, miraculously too; no Chains, no Iron Gates could detain him. When he had finished his course, and done the work he was sent for, it would not have been then a deliverance, to have been kept longer from his reward, and the prize he had ran for.

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 that are sanctified by faith that is in me.

The eyes of their minds, that they might know God, and their duty towards him. Our Saviour assures Paul, that he should do that for the Souls of men, which he should find effected in his own body, being made to see. Now tho this be only the work of God, yet to honour the Ministry, he is pleased to attribute it unto his Ministers, as being the instruments he ordinarily worketh it by; and are hence called co-workers with God, 2 Cor. 6.1.

This was signified by the glorious light which came from the body of our glorified Redeemer, which appeared unto him.

So are all sins; for by them Satan Rules in the Children of disobedience, Ephes. 2 2.

Thereby intimating, that their former sins (how grievous soever) should not hinder their Salvation, who received the Gospel in the love and power of it.

By Faith which purifieth the heart: But this may be referred, either to our being sanctified, or to our receiving of the Inheritance, for both are by Faith; and as without Faith we are no better, and do no better, so we shall receive no better than other men.

Marginal references: Isa. 35.5. & 42.7. Eph. 1.18.; Col. 1.13. 1 Pet. 2.25.

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

I was not incredulous, I believed God, and yielded to his call, as Isa. 50.5. which cannot be accounted a fault in me; and yet this is all that can be charged upon me.

20 But shewed first unto them of Damascus, and at Jerusalem, and throughout all the coasts of Judea, and then to the Gentiles, that they should repent and turn to God, and do works meet for repentance.

Nigh unto which place he was first converted, taking the first opportunity to Preach Christ, out of the abundance of his heart his mouth speaking.

As Sin is a turning from God; so Repentance is a turning (or rather returning) unto God.

Such as became a true penitent; for as we must shew our Faith by our Works, Iames 2.18. so we must shew our Repentance by our Works also: For to say we are grieved for sin, and we hate sin, and yet to live in it, it is but to deceive our selves▪ and (what in us [illegible: 1 letter]ay) to mock God.

Marginal references: Chap. 9.19, 22. and 13. and 14. and 22.17, 2[illegible: 1 letter].; Chap. 9.[illegible: 1 letter]9, [illegible: 2 letters]. and [illegible: 2 letters]. and 14. and 2[illegible: 1 letter].[illegible: 2 letters].2[illegible: 1 letter].

21 For these causes the Jews ca[illegible: 1 letter]ght me in the temple, and went about to kill me.

By violent hands, and indirect means, as we see, Ch. 21.31. and as they had done unto our Saviour, Chap. 5.30. where the same word is used.

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:

That Paul continued till then alive, notwithstanding all the fraud and force of his enemies, is acknowledged by him to be from God; from whence he inferrs towards his justification, that what he had done was but in a becoming gratitude towards that God who had maintained him in life unto that very day.

Witnessing to all sorts, Princes, or people; implying, that the truths of the Gospel, and the things of God, concerned Agrippa as well as the meanest of his Auditors; and indeed with God there is no respect of persons, and that we are all one in Christ Jesus, Gal. 3.28.

Moses was himself also a Prophet, but he is here made especially mention of, because of his excellency above the other Prophets (unto whom God spake face to face) as also because he was the Law-giver to the Iews, and whom, upon all occasions they pretended to yield obedience to.

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.

The sufferings of Christ was taught by Moses in all the commands about sacrifices, and more plainly by Isaiah in all the 53d Chapter; in so much, that this was acknowledged by Tryphon, disputing with Iustine Martyr, altho the generality of Iews, both then and now, do stifly deny it. The Carnal Iews do not like to hear of a Spiritual Kingdom.

Christ was the first that did rise to an immortal life; others that were restored to life, died again: Besides, Christ is deservedly called the first, by reason of his dignity and eminency, and in that he rose as a head and fountain of life to others; e[illegible: 1 letter]en to all that live and believe in him.

All the Word o[illegible: 1 letter] God is light; but especially the Gospel, which discovers a plain and open way unto Salvation,

to both Iews and Gentiles, as verse 17.

Marginal references: 1 Cor. 15.20. Col. 1.18. Rev. 1.5.; Luke 2.32.

24 And as he thus spake for himself, Festus said with a loud voice, Paul, thou art beside thy self: much learning doth make thee mad.

This was the Opinion of Festus concerning Paul, and such is the Opinion of carnal and worldly men concerning such as are truly Godly. As the Prophet which came to Iehu, was counted a mad Fellow, 2 Kings 9.11. and the friends of our Saviour thought him to be besides himself. Mark 3 21. and it cannot be otherwise. For good men, and bad men, have quite different Apprehensions concerning most things; and what one calls good, the other accounts evil; and what is Wisdom to the one, is madness to the other.

Much Study many times encreasing Melancholly, which a sedentary and thoughtful Life is most exposed unto. Paul is reckon'd to have been skilful in the Hebrew, Syriac; Greek, and Latine Tongues, to have been well read in the Poets; and certainly he was an excellent Orator, as appears all along in his Defence he made for his Doctrine, and his Life; but there was yet somewhat more than all this. Festus might feel a more than ordinary effect from Paul's words, and not knowing of the Spirit by which he spake, did attribute it to his learning, or madness, or to any thing but to the true cause of it.

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

St. Paul with all meekness makes his reply to the Governour; and not taking notice of his sharp censuring of him, returning an Answer in most respectful terms unto him; as his blessed Master, who when he was reviled, reviled not again, 1 Pet. 2.23.

Soberness in contradiction to madness. Modesty waving the Reflection, and denying the charge Festus had laid upon him.

26 For the king knoweth of these things, before whom also I speak freely: For I am perswaded that none of these things are hidden from him; for this thing was not done in a corner.

Agrippa being educated in Iudea, could not but hear of the Life and Doctrine, Death and Resurrection of our Saviour; as also of the Miracles done by him, and by his Disciples. For as our Saviour saies, he ever taught openly, Iohn 18.20.

27 King Agrippa, believest thou the Prophets? I know that thou believest.

A Rhetorical insinuation, that could not but much affect the King, and leave a sensible impression on his heart. St. Paul answers the question which he had propounded, and that in favour of Agrippa; or rather blames himself for making that a question; but his Cryptical inference would then be, If you believe the prophets, why do you not believe Christ of whom they prophesied?

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

Some think that these words were spoken Ironically, or scoffingly; as if Agrippa had said, Thou wouldest have me in so short a space (for so [non-Latin text not transcribed] may be translated) to be brought to profess Christ; some think it unlikely that such an one as Agrippa would speak so plainly as we translate it, in such a place, before such an Auditory; but the danger seems not to have been so great from these words; and if it had been greater, who knows the power of that conviction under which Agrippa at that time was! and Paul's rejoynder do suppose the words to be spoken in the sense we read them in.

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.

Paul knowing how little it would avail any to be almost a Christian, wisheth their perfection in that profession, that they might not with the Laodiceans be neither hot nor cold, Rev. 3.16. nor with the Israelites, halt between God and Baal, 1 Kings 18.21.

Some think that by Bonds, St. Paul means only his Guard wherewith he was surrounded; but it is certain that St. Paul was bound, in the most literal sense, with Chains, as Chap 24.27. and he wishes his Auditors all the good that was in him, and to be freed from all the evils that were upon him.

Marginal references: 1 Cor. 7.7.

30 And when he had thus spoken , the king rose up, and the governour, and Bernice, and they that sate with them.

Agrippa,

Festus, and

the Queen,

together with the Governor's Council, altho they had heard this excellent discourse from the most learned Apostle, like the Blackmore or Leopard they cannot change their spots, Ier. 13.23. or skin, having sinned against former manifestations of God's Will; this, for ought we read, became ineffectual unto them.

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

Either to their Houses, or to some apartment nigh to the Tribunal.

They acquit Paul; for as yet Nero had not made those bloody Laws, whereby the profession of Christianity was made capital.

Marginal references: Chap. 23.9. [illegible: 2 letters] 2[illegible: 1 letter].25.

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

These Judges and great men do, by their opinion concerning Paul, condemn the Iews, whom they declare to have had no cause for the prosecuting of him; and so those Caitifs returned to Ierusalem, not only with their labour for their pains, but being branded by the Sentence of so many eminent personages, not to say tormented with the guilt of▪ so foul a fact in their own Conscience. Such honour have all persecutors. But, with all, these great men seem to be self-condemned, in that they own Paul's innocence, and yet dare not set him free for fear of the Iews: For as for this excuse from this Appealing to Cesar, It bound up them indeed from condemning Paul till Cesar had heard him; but they could not be bound by it from acquitting or freeing of him: for Paul might have withdrawn his Appeal, and enjoyed his liberty, if they had pleased, at any time▪ but what popularity, or self-ends put them upon, they are willing to varnish over with pretence of lawfulness and necessity.

Paul's Fifth Defence.

1 Then Agrippa said unto Paul, Thou art permitted to speak for thyself. Then Paul stretched forth the hand, and answered for himself: 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: 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. 4 My manner of life from my youth, which was at the first among mine own nation at Jerusalem, know all the Jews; 5 Which knew me from the beginning, if they would testify, that after the most straitest sect of our religion I lived a Pharisee. 6 And now I stand and am judged for the hope of the promise made of God unto our fathers: 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. 8 Why should it be thought a thing incredible with you, that God should raise the dead? 9 I verily thought with myself, that I ought to do many things contrary to the name of Jesus of Nazareth. 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. 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.

Agrippa was the most honourable person in the assembly, having the title of king bestowed upon him, though otherwise having only the power of other governors under the emperor, and, though not here superior, yet senior, to Festus; and therefore, Festus having opened the cause, Agrippa, as the mouth of the court, intimates to Paul a licence given him to speak for himself, v. 1. Paul was silent till he had this liberty allowed him; for those are not the most forward to speak that are best prepared to speak and speak best. This was a favour which the Jews would not allow him, or not without difficulty; but Agrippa freely gives it to him. And Paul's cause was so good that he desired no more than to have liberty to speak for himself; he needed no advocate, no Tertullus, to speak for him. Notice is taken of his gesture: He stretched forth his hand, as one that was under no consternation at all, but had perfect freedom and command of himself; it also intimates that he was in earnest, and expected their attention while he answered for himself. Observe, He did not insist upon his having appealed to Cæsar as an excuse for being silent, did not say, "I will be examined no more till I come to the emperor himself;" but cheerfully embraced the opportunity of doing honour to the cause he suffered for. If we must be ready to give a reason of the hope that is in us to every man that asketh us, much more to every man in authority, 1 Pet. iii. 15. Now in this former part of the speech,

I. Paul addressed himself with a very particular respect to Agrippa, v. 2, 3. He answered cheerfully before Felix, because he knew he had been many years a judge to that nation, ch. xxiv. 10. But his opinion of Agrippa goes further. Observe, 1. Being accused of the Jews, and having many base things laid to his charge, he is glad he has an opportunity of clearing himself; so far is he from imagining that his being an apostle exempted him from the jurisdiction of the civil powers. Magistracy is an ordinance of God, which we have all benefit by, and therefore must all be subject to. 2. Since he is forced to answer for himself, he is glad it is before king Agrippa, who, being himself a proselyte to the Jewish religion, understood all matters relating to it better than the other Roman governors did: I know thee to be expert in all customs and questions which are among the Jews. It seems, Agrippa was a scholar, and had been particularly conversant in the Jewish learning, was expert in the customs of the Jewish religion, and knew the nature of them, and that they were not designed to be either universal or perpetual. He was expert also in the questions that arose upon those customs, in determining which the Jews themselves were not all of a mind. Agrippa was well versed in the scriptures of the Old-Testament, and therefore could make a better judgment upon the controversy between him and the Jews concerning Jesus being the Messiah than another could. It is an encouragement to a preacher to have those to speak to that are intelligent, and can discern things that differ. When Paul says, Judge you what I say, yet he speaks as to wise men, 1 Cor. x. 15. 3. He therefore begs that he would hear him patiently, makrothymos—with long suffering. Paul designs a long discourse, and begs that Agrippa will hear him out, and not be weary; he designs a plain discourse, and begs that he will hear him with mildness, and not be angry. Paul had some reason to fear that as Agrippa, being a Jew, was well versed in the Jewish customs, and therefore the more competent judge of his cause, so he was soured in some measure with the Jewish leaven, and therefore prejudiced against Paul as the apostle of the Gentiles; he therefore says this to sweeten him: I beseech thee, hear me patiently. Surely the least we can expect, when we preach the faith of Christ, is to be heard patiently.

II. He professes that though he was hated and branded as a apostate, yet he still adhered to all that good which he was first educated and trained up in; his religion was always built upon the promise of God made unto the fathers; and this he still built upon.

1. See here what his religion was in his youth: His manner of life was well known, v. 4, 5. He was not indeed born among his own nation, but he was bred among them at Jerusalem. Though he had of late years been conversant with the Gentiles (which had given great offence to the Jews), yet at his setting out in the world he was intimately acquainted with the Jewish nation, and entirely in their interests. His education was neither foreign nor obscure; it was among his own nation at Jerusalem, where religion and learning flourished. All the Jews knew it, all that could remember so long, for Paul made himself remarkable betimes. Those that knew him from the beginning could testify for him that he was a Pharisee, that he was not only of the Jewish religion, and an observer of all the ordinances of it, but that he was of the most strict sect of that religion, most nice and exact in observing the institutions of it himself, and most rigid and critical in imposing them upon others. He was not only called a Pharisee, but he lived a Pharisee. All that knew him knew very well that never any Pharisee conformed more punctually to the rules of his order than he did. Nay, and he was of the better sort of Pharisees; for he was brought up at the feet of Gamaliel, who was an eminent rabbi of the school of house of Hillel, which was in much greater reputation for religion than the school or house of Samai. Now if Paul was a Pharisee, and lived a Pharisee, (1.) Then he was a scholar, a man of learning, and not an ignorant, illiterate, mechanic; the Pharisees knew the law, and were well versed in it, and in the traditional expositions of it. It was a reproach to the other apostles that they had not had an academical education, but were bred fishermen, ch. iv. 13. Therefore, that the unbelieving Jews might be left without excuse, here is an apostle raised up that had sat at the feet of their most eminent doctors. (2.) Then he was a moralist, a man of virtue, and not a rake or loose debauched young man. If he lived like a Pharisee, he was no drunkard nor fornicator; and, being a young Pharisee, we may hope he was no extortioner, nor had yet learned the arts which the crafty covetous old Pharisees had of devouring the houses of poor widows; but he was, as touching the righteousness which is in the law, blameless. He was not chargeable with any instance of open vice and profaneness; and therefore, as he could not be thought to have deserted his religion because he did not know it (for he was a learned man), so he could not be thought to have deserted it because he did not love it, or was disaffected to the obligations of it, for he was a virtuous man, and not inclined to any immorality. (3.) Then he was orthodox, sound in the faith, and not a deist or sceptic, or a man of corrupt principles that led to infidelity. He was a Pharisee, in opposition to a Sadducee; he received those books of the Old Testament which the Sadducees rejected, believed a world of spirits, the immortality of the soul, the resurrection of the body, and the rewards and punishments of the future state, all which the Sadducees denied. They could not say, He quitted his religion for want of a principle, or for want of a due regard to divine revelation; no, he always had a veneration for the ancient promise made of God unto the fathers, and built his hope upon it.

Now though Paul knew very well that all this would not justify him before God, nor make a righteousness for him yet he knew it was for his reputation among the Jews, and an argument ad hominem—such as Agrippa would feel, that he was not such a man as they represented him to be. Though he counted it but loss that he might win Christ, yet he mentioned it when it might serve to honour Christ. He knew very well that all this while he was a stranger to the spiritual nature of the divine law, and to heart-religion, and that except his righteousness exceeded this he should never go to heaven; yet he reflects upon it with some satisfaction that he had not been before his conversion an atheistical, profane, vicious man, but, according to the light he had, had lived in all good conscience before God.

2. See here what his religion is. He has not indeed such a zeal for the ceremonial law as he had in his youth. The sacrifices and offerings appointed by that, he thinks, are superseded by the great sacrifice which they typified; ceremonial pollutions and purifications from them he makes no conscience of, and thinks the Levitical priesthood is honourably swallowed up in the priesthood of Christ; but for the main principles of his religion he is as zealous for them as ever, and more so, and resolves to live and die by them.

(1.) His religion is built upon the promise made of God unto the fathers. It is built upon divine revelation, which he receives and believes, and ventures his soul upon; it is built upon divine grace, and that grace manifested and conveyed by promise. The promise of God is the guide and ground of his religion, the promise made to the fathers, which was more ancient than the ceremonial law, that covenant which was confirmed before of God in Christ, and which the law, that was not till four hundred and thirty years after, could not disannul, Gal. iii. 17. Christ and heaven are the two great doctrines of the gospel—that God has given to us eternal life, and this life is in his Son. Now these two are the matter of the promise made unto the fathers. It may look back as far as the promise made to father Adam, concerning the seed of the woman, and those discoveries of a future state which the first patriarchs acted faith upon, and were saved by that faith; but it respects chiefly the promise made to father Abraham, that in his seed all the families of the earth should be blessed, and that God would be a God to him, and to his seed after him: the former meaning Christ, the latter heaven; for, if God had not prepared for them a city, he would have been ashamed to have called himself their God. Heb. xi. 16.

(2.) His religion consists in the hopes of this promise. He places it not, as they did, in meats and drinks, and the observance of carnal ordinances (God had often shown what little account he made of them), but in a believing dependence upon God's grace in the covenant, and upon the promise, which was the great charter by which the church was first incorporated. [1.] He had hope in Christ as the promised seed; he hoped to be blessed in him, to receive the blessing of God and to be truly blessed. [2.] He had hopes of heaven; this is expressly meant, as appears by comparing ch. xxiv. 15, That there shall be a resurrection of the dead. Paul had no confidence in the flesh, but in Christ; no expectation at all of great things in this world, but of greater things in the other world than any this world can pretend to; he had his eye upon a future state.

(3.) Herein he concurred with all the pious Jews; his faith was not only according to the scripture, but according to the testimony of the church, which was a support to it. Though they set him up as a mark, he was not singular: "Our twelve tribes, the body of the Jewish church, instantly serving God day and night, hope to come to this promise, that is, to the good promised." The people of Israel are called the twelve tribes, because so they were at first; and, though we read not of the return of the ten tribes in a body, yet we have reason to think many particular persons, more or less of every tribe, returned to their own land; perhaps, by degrees, the greater part of those that were carried away. Christ speaks of the twelve tribes, Matt. xix. 28. Anna was of the tribe of Asher, Luke ii. 36. James directs his epistle to the twelve tribes scattered abroad, Jam. i. 1. "Our twelve tribes, which make up the body of our nation, to which I and others belong. Now all the Israelites profess to believe in this promise, both of Christ and heaven, and hope to come to the benefits of them. They all hope for a Messiah to come, and we that are Christians hope in a Messiah already come; so that we all agree to build upon the same promise. They look for the resurrection of the dead and the life of the world to come, and this is what I look for. Why should I be looked upon as advancing something dangerous and heterodox, or as an apostate from the faith and worship of the Jewish church, when I agree with them in this fundamental article? I hope to come to the same heaven at last that they hope to come to; and, if we expect to meet so happily in our end, why should we fall out so unhappily by the way?" Nay, the Jewish church not only hoped to come to this promise, but, in the hope of it, they instantly served God day and night. The temple-service, which consisted in a continual course of religious duties, morning and evening, day and night, from the beginning of the year to the end of it, and was kept up by the priests and Levites, and the stationary men, as they called them, who continually attended there to lay their hands upon the public sacrifices, as the representatives of all the twelve tribes, this service was kept up in the profession of faith in the promise of eternal life, and, in expectation of it, Paul instantly serves God day and night in the gospel of his Son; the twelve tribes by their representatives do so in the law of Moses, but he and they do it in hope of the same promise: "Therefore they ought not to look upon me as a deserter from their church, so long as I hold by the same promise that they hold by." Much more should Christians, who hope in the same Jesus, for the same heaven, though differing in the modes and ceremonies of worship, hope the best one of another, and live together in holy love. Or it may be meant of particular persons who continued in the communion of the Jewish church, and were very devout in their way, serving God with great intenseness, and a close application of mind, and constant in it, night and day, as Anna, who departed not from the temple, but served God (it is the same word here used) in fastings and prayers night and day, Luke ii. 37. "In this way they hope to come to the promise, and I hope they will." Note, Those only can upon good grounds hope for eternal life that are diligent and constant in the service of God; and the prospect of that eternal life should engage us to diligence and constancy in all religious exercises. We should go on with our work with heaven in our eye. And of those that instantly serve God day and night, though not in our way, we ought to judge charitably.

(4.) This was what he was now suffering for—for preaching that doctrine which they themselves, if they did but understand themselves aright, must own: I am judged for the hope of the promise made unto the fathers. He stuck to the promise, against the ceremonial law, while his persecutors stuck to the ceremonial law, against the promise: "It is for this hope's sake, king Agrippa, that I am accused of the Jews—because I do that which I think myself obliged to do by the hope of this promise." It is common for men to hate and persecute the power of that religion in others which yet they pride themselves in the form of. Paul's hope was what they themselves also allowed (ch. xxiv. 15), and yet they were thus enraged against him for practising according to that hope. But it was his honour that when he suffered as a Christian he suffered for the hope of Israel, ch. xxviii. 20.

(5.) This was what he would persuade all that heard him cordially to embrace (v. 8): Why should it be thought a thing incredible with you that God should raise the dead? This seems to come in somewhat abruptly; but it is probable Paul said much more than is here recorded, and that he explained the promise made to the fathers to be the promise of the resurrection and eternal life, and proved that he was in the right way of pursuing his hope of that happiness because he believed in Christ who had risen from the dead, which was a pledge and earnest of that resurrection which the fathers hoped for. Paul is therefore earnest to know the power of Christ's resurrection, that by it he might attain to the resurrection of the dead; see Phil. iii. 10, 11. Now many of his hearers were Gentiles, most of them perhaps, Festus particularly, and we may suppose, when they heard him speak so much of Christ's resurrection, and of the resurrection from the dead, which the twelve tribes hoped for, that they mocked, as the Athenians did, began to smile at it, and whispered to one another what an absurd thing it was, which occasioned Paul thus to reason with them. What! is it thought incredible with you that God should raise the dead? So it may be read. If it be marvellous in your eyes, should it be marvellous in mine eyes, saith the Lord of hosts? Zech. viii. 6. If it be above the power of nature, yet it is not above the power of the God of nature. Note, There is no reason why we should think it at all incredible that God should raise the dead. We are not required to believe any thing that is incredible, any thing that implies a contradiction. There are motives of credibility sufficient to carry us through all the doctrines of the Christian religion, and this particularly of the resurrection of the dead. Has not God an infinite almighty power, to which nothing is impossible? Did not he make the world at first out of nothing, with a word's speaking? Did he not form our bodies, form them out of the clay, and breathe into us the breath of life at first? and cannot the same power form them again out of their own clay, and put life into them again? Do we not see a kind of resurrection in nature, at the return of every spring? Has the sun such a force to raise dead plants, and should it seem incredible to us that God should raise dead bodies?

III. He acknowledges that while he continued a Pharisee he was a bitter enemy to Christians and Christianity, and thought he ought to be so, and continued so to the moment that Christ wrought that wonderful change in him. This he mentions,

1. To show that his becoming a Christian and a preacher was not the product and result of any previous disposition or inclination that way, or any gradual advance of thought in favour of the Christian doctrine; he did not reason himself into Christianity by a chain of arguments, but was brought into the highest degree of an assurance of it, immediately from the highest degree of prejudice against it, by which it appeared that he was made a Christian and a preacher by a supernatural power; so that his conversion in such a miraculous way was not only to himself, but to others also, a convincing proof of the truth of Christianity.

2. Perhaps he designs it for such an excuse of his persecutors as Christ made for his, when he said, They know not what they do. Paul himself once thought he did what he ought to do when he persecuted the disciples of Christ, and he charitably thinks they laboured under the like mistake. Observe,

(1.) What a fool he was in his opinion (v. 9): He thought with himself that he ought to do many things, every thing that lay in his power, contrary to the name of Jesus of Nazareth, contrary to his doctrine, his honour, his interest. That name did not harm, yet, because it agreed not with the notion he had of the kingdom of the Messiah, he was for doing all he could against it. He thought he did God good service in persecuting those who called on the name of Jesus Christ. Note, It is possible for those to be confident they are in the right who yet are evidently in the wrong; and for those to think they are doing their duty who are wilfully persisting in the greatest sin. Those that hated their brethren, and cast them out, said, Let the Lord be glorified, Isa. lxvi. 5. Under colour and pretext of religion, the most barbarous and inhuman villanies have been not only justified, but sanctified and magnified, John xvi. 2.

(2.) What a fury he was in his practice, v. 10, 11. There is not a more violent principle in the world than conscience misinformed. When Paul thought it his duty to do all he could against the name of Christ, he spared no pains nor cost in it. He gives an account of what he did of that kind, and aggravates it as one that was truly penitent for it: I was a blasphemer, a persecutor, 1 Tim. i. 13. [1.] He filled the jails with Christians, as if they had been the worst of criminals, designing hereby not only to terrify them, but to make them odious to the people. He was the devil that cast some of them into prison (Rev. ii. 10), took them into custody, in order to their being prosecuted. Many of the saints did I shut up in prison (ch. xxvi. 10), both men and women, ch. viii. 3. [2.] He made himself the tool of the chief priests. Herein from them he received authority, as an inferior officer, to put their laws in execution, and proud enough he was to be a man in authority for such a purpose. [3.] He was very officious to vote, unasked for, the putting of Christians to death, particularly Stephen, to whose death Saul was consenting (ch. viii. 1), and so made himself particeps criminis—partaker of the crime. Perhaps he was, for his great zeal, though young, made a member of the sanhedrim, and there voted for the condemning of Christians to die; or, after they were condemned, he justified what was done, and commended it, and so made himself guilty ex post facto—after the deed was committed, as if he had been a judge or jury-man. [4.] He brought them under punishments of an inferior nature, in the synagogues, where they were scourged as transgressors of the rules of the synagogue. He had a hand in the punishing of many; nay, it should seem the same persons were by his means often punished, as he himself was five times, 2 Cor. xi. 24. [5.] He not only punished them for their religion, but, taking a pride in triumphing over men's consciences, he forced them to abjure their religion, by putting them to the torture: "I compelled them to blaspheme Christ, and to say he was a deceiver and they were deceived in him—compelled them to deny their Master, and renounce their obligations to him." Nothing will lie heavier upon persecutors than forcing men's consciences, how much soever they may now triumph in the proselytes they have made by their violences. [6.] His rage swelled so against Christians and Christianity that Jerusalem itself was too narrow a stage for it to act upon, but, being exceedingly mad against them, he persecuted them even to strange cities. He was mad at them, to see how much they had to say for themselves, notwithstanding all he did against them, mad to see them multiply the more for their being afflicted. He was exceedingly mad; the stream of his fury would admit no banks, no bounds, but he was as much a terror to himself as he was to them, so great was his vexation within himself that he could not prevail, as well as his indignation against them. Persecutors are mad men, and some of them exceedingly mad. Paul was mad to see that those in other cities were not so outrageous against the Christians, and therefore made himself busy where he had no business, and persecuted the Christians even in strange cities. There is not a more restless principle than malice, especially that which pretends conscience.

This was Paul's character, and this his manner of life in the beginning of his time; and therefore he could not be presumed to be a Christian by education or custom, or to be drawn in by hope of preferment, for all imaginable external objections lay against his being a Christian.

Paul's Fifth Defence.

12 Whereupon as I went to Damascus with authority and commission from the chief priests, 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. 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. 15 And I said, Who art thou, Lord? And he said, I am Jesus whom thou persecutest. 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 which thou hast seen, and of those things in the which I will appear unto thee; 17 Delivering thee from the people, and from the Gentiles, unto whom now I send thee, 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. 19 Whereupon, O king Agrippa, I was not disobedient unto the heavenly vision: 20 But showed first unto them of Damascus, and at Jerusalem, and throughout all the coasts of Judæa, and then to the Gentiles, that they should repent and turn to God, and do works meet for repentance. 21 For these causes the Jews caught me in the temple, and went about to kill me. 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: 23 That Christ should suffer, and that he should be the first that should rise from the dead, and should show light unto the people, and to the Gentiles.

All who believe a God, and have a reverence for his sovereignty, must acknowledge that those who speak and act by his direction, and by warrant from him, are not to be opposed; for that is fighting against God. Now Paul here, by a plain and faithful narrative of matters of fact, makes it out to this august assembly that he had an immediate call from heaven to preach the gospel of Christ to the Gentile world, which was the thing that exasperated the Jews against him. He here shows,

I. That he was made a Christian by a divine power, notwithstanding all his prejudices against that way. He was brought into it on a sudden by the hand of heaven; not compelled to confess Christ by outward force, as he had compelled others to blaspheme him, but by a divine and spiritual energy, by a revelation of Christ from above, both to him and in him: and this when he was in the full career of his sin, going to Damascus, to suppress Christianity by persecuting the Christians there, as hot as ever in the cause, his persecuting fury not in the least spent nor tired, nor was he tempted to give it up by the failing of his friends, for he had at this time as ample an authority and commission from the chief priests to persecute Christianity as ever he had, when he was obliged by a superior power to give up that, and accept another commission to preach up Christianity. Two things bring about this surprising change, a vision from heaven and a voice from heaven, which conveyed the knowledge of Christ to him by the two learning senses of seeing and hearing.

1. He saw a heavenly vision, the circumstances of which were such that it could not be a delusion—deciptio visus, but it was without doubt a divine appearance. (1.) He saw a great light, a light from heaven, such as could not be produced by any art, for it was not in the night, but at mid day; it was not in a house where tricks might have been played with him, but it was in the way, in the open air; it was such a light as was above the brightness of the sun, outshone and eclipsed that (Isa. xxiv. 23), and this could not be the product of Paul's own fancy, for it shone round about those that journeyed with him: they were all sensible of their being surrounded with this inundation of light, which made the sun itself to be in their eyes a less light. The force and power of this light appeared in the effects of it; they all fell to the earth upon the sight of it, such a mighty consternation did it put them into; this light was lightning for its force, yet did not pass away as lightning, but continued to shine round about them. In Old-Testament times God commonly manifested himself in the thick darkness, and made that his pavilion, 2 Chron. vi. 1. He spoke to Abraham in a great darkness (Gen. xv. 12), for that was a dispensation of darkness; but now that life and immortality were brought to light by the gospel Christ appeared in a great light. In the creation of grace, as of the world, the first thing created is light, 2 Cor. iv. 6. (2.) Christ himself appeared to him (v. 16): I have appeared to thee for this purpose. Christ was in this light, though those that travelled with Paul saw the light only, and not Christ in the light. It is not every knowledge that will serve to make us Christians, but it must be the knowledge of Christ.

2. He heard a heavenly voice, an articulate one, speaking to him; it is here said to be in the Hebrew tongue (which was not taken notice of before), his native language, the language of his religion, to intimate to him that though he must be sent among the Gentiles, yet he must not forget that he was a Hebrew, nor make himself a stranger to the Hebrew language. In what Christ said to him we may observe, (1.) That he called him by his name, and repeated it (Saul, Saul), which would surprise and startle him; and the more because he was now in a strange place, where he thought nobody knew him. (2.) That he convinced him of sin, of that great sin which he was now in the commission of, the sin of persecuting the Christians, and showed him the absurdity of it. (3.) That he interested himself in the sufferings of his followers: Thou persecutest me (v. 14), and again, It is Jesus whom thou persecutest, v. 15. Little did Paul think, when he was trampling upon those that he looked upon as the burdens and blemishes of this earth, that he was insulting one that was so much the glory of heaven. (4.) That he checked him for his wilful resistance of those convictions: It is hard for thee to kick against the pricks, or goads, as a bullock unaccustomed to the yoke. Paul's spirit at first perhaps began to rise, but he is told it is at his peril, and then he yields. Or, it was spoken by way of caution: "Take heed lest thou resist these convictions, for they are designed to affect thee, not to affront thee." (5.) That, upon his enquiry, Christ made himself known to him. Paul asked (v. 15), "Who art thou, Lord? Let me know who it is that speaks to me from heaven, that I may answer him accordingly?" And he said, "I am Jesus; he whom thou hast despised, and hated, and vilified; I bear that name which thou hast made so odious, and the naming of it criminal." Paul thought Jesus was buried in the earth, and, though stolen out of his own sepulchre, yet laid in some other. All the Jews were taught to say so, and therefore he is amazed to hear him speak from heaven, to see him surrounded with all this glory whom he had loaded with all possible ignominy. This convinced him that the doctrine of Jesus was divine and heavenly, and not only not to be opposed, but to be cordially embraced: That Jesus is the Messiah, for he has not only risen from the dead, but he has received from God the Father honour and glory; and this is enough to make him a Christian immediately, to quit the society of the persecutors, whom the Lord from heaven thus appears against, and to join himself with the society of the persecuted, whom the Lord from heaven thus appears for.

II. That he was made a minister by a divine authority: That the same Jesus that appeared to him in that glorious light ordered him to go and preach the gospel to the Gentiles; he did not run without sending, nor was he sent by men like himself, but by him whom the Father sent, John xx. 21. What is said of his being an apostle is here joined immediately to that which was said to him by the way, but it appears by ch. ix. 15, and xxii. 15, 17, &c., that it was spoken to him afterwards; but he puts the two together for brevity-sake: Rise, and stand upon thy feet. Those whom Christ, by the light of his gospel, casts down in humiliation for sin, shall find that it is in order to their rising and standing upon their feet, in spiritual grace, strength, and comfort. If Christ has torn, it is that he may heal; if he has cast down, it is that he may raise up. Rise then, and shake thyself from the dust (Isa. lii. 2), help thyself, and Christ shall help thee. He must stand up, for Christ shall help thee. He must stand up, for Christ has work for him to do—has an errand, and a very great errand, to send him upon: I have appeared to thee to make thee a minister. Christ has the making of his own ministers; they have both their qualifications and their commissions from him. Paul thanks Christ Jesus who put him into the ministry, 1 Tim. i. 12. Christ appeared to him to make him a minister. One way or other, Christ will manifest himself to all those whom he makes his ministers; for how can those preach him who do not know him? And how can those know him to whom he does not by his spirit make himself known? Observe,

1. The office to which Paul is appointed: he is made a minister, to attend on Christ, and act for him, as a witness—to give evidence in his cause, and attest the truth of his doctrine. He must testify the gospel of the grace of God; Christ appeared to him that he might appear for Christ before men.

2. The matter of Paul's testimony: he must give an account to the world, (1.) Of the things which he had seen, now at this time, must tell people of Christ's manifesting himself to him by the way, and what he said to him. He saw these things that he might publish them, and he did take all occasions to publish them, as here, and before, ch. xxii. (2.) Of those things in which he would appear to him. Christ now settled a correspondence with Paul, which he designed afterwards to keep up, and only told him now that he should hear further from him. Paul at first had but confused notions of the gospel, till Christ appeared to him and gave him fuller instructions. The gospel he preached he received from Christ immediately (Gal. i. 12); but he received it gradually, some at one time and some at another, as there was occasion. Christ often appeared to Paul, oftener, it is likely, than is recorded, and still taught him, that he might still teach the people knowledge.

3. The spiritual protection he was taken under, while he was thus employed as Christ's witness: all the powers of darkness could not prevail against him till he had finished his testimony (v. 17), delivering thee from the people of the Jews and from the Gentiles. Note, Christ's witnesses are under his special care, and, though they may fall into the hands of the enemies, yet he will take care to deliver them out of their hands, and he knows how to do it. Christ had shown Paul at this time what great things he must suffer (ch. ix. 16), and yet tells him here he will deliver him from the people. Note, Great sufferings are reconcilable to the promise of the deliverance of God's people, for it is not promised that they shall be kept from trouble, but kept through it; and sometimes God delivers them into the hands of their persecutors that he may have the honour of delivering them out of their hands.

4. The special commission given him to go among the Gentiles, and the errand upon which he is sent to them; it was some years after Paul's conversion before he was sent to the Gentiles, or (for aught that appears) knew any thing of his being designed for that purpose (see ch. xxii. 21); but at length he is ordered to steer his course that way.

(1.) There is great work to be done among the Gentiles, and Paul must be instrumental in doing it. Two things must be done, which their case calls for the doing of:—[1.] A world that sits in darkness must be enlightened; those must be brought to know the things that belong to their everlasting peace who are yet ignorant of them, to know God as their end, and Christ as their way, who as yet know nothing of either. He is sent to open their eyes, and to turn them from darkness to light. His preaching shall not only make known to them those things which they had not before heard of, but shall be the vehicle of that divine grace and power by which their understandings shall be enlightened to receive those things, and bid them welcome. Thus he shall open their eyes, which before were shut against the light, and they shall be willing to understand themselves, their own case and interest. Christ opens the heart by opening the eyes, does not lead men blindfold, but gives them to see their own way. He is sent not only to open their eyes for the present, but to keep them open, to turn them from darkness to light, that is, from following false and blind guides, their oracles, divinations, and superstitious usages, received by tradition from their fathers, and the corrupt notions and ideas they had of their gods, to follow a divine revelation of unquestionable certainty and truth. This was turning them from darkness to light, from the ways of darkness to those on which the light shines. The great design of the gospel is to instruct the ignorant, and to rectify the mistakes of those who are in error, that things may be set and seen in a true light. [2.] A world that lies in wickedness, in the wicked one, must be sanctified and reformed; it is not enough for them to have their eyes opened, they must have their hearts renewed; not enough to be turned from darkness to light, but they must be turned from the power of Satan unto God, which will follow of course; for Satan rules by the power of darkness, and God by the convincing evidence of light. Sinners are under the power of Satan; idolaters were so in a special manner, they paid their homage to devils. All sinners are under the influence of his temptations, yield themselves captives to him, are at his beck; converting grace turns them from under the dominion of Satan, and brings them into subjection to God, to conform to the rules of his word and comply with the dictates and directions of his Spirit, translates them out of the kingdom of darkness into the kingdom of his dear Son. When gracious dispositions are strong in the soul (as corrupt and sinful dispositions had been), it is then turned from the power of Satan unto God.

(2.) There is a great happiness designed for the Gentiles by this work—that they may receive forgiveness of sins, and inheritance among those who are sanctified; they are turned from the darkness of sin to the light of holiness, from the slavery of Satan to the service of God; not that God may be a gainer by them, but that they may be gainers by him. [1.] That they may be restored to his favour, which by sin they have forfeited and thrown themselves out of: That they may receive forgiveness of sins. They are delivered from the dominion of sin, that they may be saved from that death which is the wages of sin. Not that they may merit forgiveness as a debt of reward, but that they may receive it as a free gift, that they may be qualified to receive the comfort of it. They are persuaded to lay down their arms, and return to their allegiance, that they may have the benefit of the act of indemnity, and may plead it in arrest of the judgment to be given against them. [2.] That they may be happy in the fruition of him; not only that they may have their sins pardoned, but that they may have an inheritance among those who are sanctified by faith that is in me. Note, First, Heaven is an inheritance, it descends to all the children of God; for, if children, then heirs. That they may have, kleron—a lot (so it might be read), alluding to the inheritances of Canaan, which were appointed by lot, and that also is the act of God, the disposal thereof is of the Lord. That they may have a right, so some read it; not by merit, but purely by grace. Secondly, All that are effectually turned from sin to God are not only pardoned, but preferred—have not only their attainder reversed, but a patent of honour given to them, and a grant of a rich inheritance. And the forgiveness of sins makes way for this inheritance, by taking that out of the way which alone hindered. Thirdly, All that shall be saved hereafter are sanctified now; those that have the heavenly inheritance must have it in this way, they must be prepared and made meet for it. None can be happy that are not holy; nor shall any be saints in heaven that are not first saints on earth. Fourthly, We need no more to make us happy than to have our lot among those that are sanctified, to fare as they fare; this is having our lot among the chosen, for they are chosen to salvation through sanctification. Those who are sanctified shall be glorified. Let us therefore now cast in our lot among them, by coming into the communion of saints, and be willing to take our lot with them, and share with them in their afflictions, which (how grievous soever) our lot with them in the inheritance will abundantly make amends for. Fifthly, We are sanctified and saved by faith in Christ. Some refer it to the word next before, sanctified by faith, for faith purifies the heart, and applies to the soul those precious promises, and subjects the soul to the influence of that grace, by which we partake of a divine nature. Others refer it to the receiving of both pardon and the inheritance; it is by faith accepting the grant: it comes all to one; for it is by faith that we are justified, sanctified, and glorified. By faith, te eis eme—that faith which is in me; it is emphatically expressed. That faith which not only receives divine revelation in general, but which in a particular manner fastens upon Jesus Christ and his mediation, by which we rely upon Christ as the Lord our righteousness, and resign ourselves to him as the Lord our ruler. This is that by which we receive the remission of sins, the gift of the Holy Ghost, and eternal life.

III. That he had discharged his ministry, pursuant to his commission, by divine aid, and under divine direction and protection. God, who called him to be an apostle, owned him in his apostolical work, and carried him on in it with enlargement and success.

1. God gave him a heart to comply with the call (v. 19): I was not disobedient to the heavenly vision, for any one would say he ought to be obedient to it. Heavenly visions have a commanding power over earthly counsels, and it is at our peril if we be disobedient to them; yet if Paul had conferred with flesh and blood, and been swayed by his secular interest, he would have done as Jonah did, gone any where rather than upon this errand; but God opened his ear, and he was not rebellious. He accepted the commission, and, having with it received his instructions, he applied himself to act accordingly.

2. God enabled him to go through a great deal of work, though in it he grappled with a great deal of difficulty, v. 20. He applied himself to the preaching of the gospel with all vigour. (1.) He began at Damascus, where he was converted, for he resolved to lose no time, ch. ix. 20. (2.) When he came to Jerusalem, where he had his education, he there witnessed for Christ, where he had most furiously set himself against him, ch. ix. 29. (3.) He preached throughout all the coasts of Judea, in the country towns and villages, as Christ had done; he made the first offer of the gospel to the Jews, as Christ had appointed, and did not leave them till they had wilfully thrust the gospel from them; and laid out himself for the good of their souls, labouring more abundantly than any of the apostles, nay perhaps then all put together.

3. His preaching was all practical. He did not go about to fill people's heads with airy notions, did not amuse them with nice speculations, nor set them together by the ears with matters of doubtful disputation, but he showed them, declared it, demonstrated it, that they ought, (1.) To repent of their sins, to be sorry for them and to confess them, and enter into covenant against them; they ought to bethink themselves, so the word metanoein properly signifies; they ought to change their mind and change their way, and undo what they had done amiss. (2.) To turn to God. They must not only conceive an antipathy to sin, but they must come into a conformity to God—must not only turn from that which is evil, but turn to that which is good; they must turn to God, in love and affection, and return to God in duty and obedience, and turn and return from the world and the flesh; this is that which is required from the whole revolted degenerate race of mankind, both Jews and Gentiles; epistrephein epi ton Theon—to turn back to God, even to him: to turn to him as our chief good and highest end, as our ruler and portion, turn our eye to him, turn our heart to him, and turn our feet unto his testimonies. (3.) To do works meet for repentance. This was what John preached, who was the first gospel preacher, Matt. iii. 8. Those that profess repentance must practise it, must live a life of repentance, must in every thing carry it as becomes penitents. It is not enough to speak penitent words, but we must do works agreeable to those words. As true faith, so true repentance, will work. Now what fault could be found with such preaching as this? Had it not a direct tendency to reform the world, and to redress its grievances, and to revive natural religion?

4. The Jews had no quarrel with him but upon this account, that he did all he could to persuade people to be religious, and to bring them to God by bringing them to Christ (v. 21): It was for these causes, and no other, that the Jews caught me in the temple, and went about to kill me; and let any one judge whether these were crimes worthy of death or of bonds. He suffered ill, not only for doing well himself, but for doing good to others. They attempted to kill him; it was his precious life that they hunted for, and hated, because it was a useful life; they caught him in the temple worshipping God, and there they set upon him, as if the better place the better deed.

5. He had no help but from heaven; supported and carried on by that, he went on in this great work (v. 22): "Having therefore obtained help of God, I continue unto this day; hesteka—I have stood, my life has been preserved, and my work continued; I have stood my ground, and have not been beaten off; I have stood to what I said, and have not been afraid nor ashamed to persist in it." It was now above twenty years since Paul was converted, and all that time he had been very busy preaching the gospel in the midst of hazards; and what was it that bore him up? Not any strength of his own resolutions, but having obtained help of God; for therefore, because the work was so great and he had so much opposition, he could not otherwise have gone on in it, but by help obtained of God. Note, Those who are employed in work for God shall obtain help from God; for he will not be wanting in necessary assistances to his servants. And our continuance to this day must be attributed to help obtained of God; we had sunk, if he had not borne us up—had fallen off, if he had not carried us on; and it must be acknowledged with thankfulness to his praise. Paul mentions it as an evidence that he had his commission from God that from him he had ability to execute it. The preachers of the gospel could never have done, and suffered, and prospered, as they did, if they had not had immediate help from heaven, which they would not have had if it had not been the cause of God that they were now pleading.

6. He preached no doctrine but what agreed with the scriptures of the Old Testament: He witnessed both to small and great, to young and old, rich and poor, learned and unlearned, obscure and illustrious, all being concerned in it. It was an evidence of the condescending grace of the gospel that it was witnessed to the meanest, and the poor were welcome to the knowledge of it; and of the incontestable truth and power of it that it was neither afraid nor ashamed to show itself to the greatest. The enemies of Paul objected against him that he preached something more than that men should repent, and turn to God, and do works meet for repentance. These indeed were but what the prophets of the old Testament had preached; but, besides these, he had preached Christ, and his death, and his resurrection, and this was what they quarrelled with him for, as appears by ch. xxv. 19, that he affirmed Jesus to be alive: "And so I did," says Paul, "and so I do, but therein also I say no other than that which Moses and the prophets said should come; and what greater honour can be done to them than to show that what they foretold is accomplished, and in the appointed season too—that what they said should come is come, and at the time they prefixed?" Three things they prophesied, and Paul preached:—(1.) That Christ should suffer, that the Messiah should be a sufferer—pathetos; not only a man, and capable of suffering, but that, as Messiah, he should be appointed to sufferings; that his ignominious death should be not only consistent with, but pursuant of, his undertaking. The cross of Christ was a stumbling-block to the Jews, and Paul's preaching it was the great thing that exasperated them; but Paul stands to it that, in preaching that, he preached the fulfilling of the Old-Testament predictions, and therefore they ought not only not to be offended at what he preached, but to embrace it, and subscribe to it. (2.) That he should be the first that should rise from the dead; not the first in time, but the first in influence—that he should be the chief of the resurrection, the head, or principal one, protos ex anastaseos, in the same sense that he is called the first-begotten from the dead (Rev. i. 5), and the first-born from the dead, Col. i. 18. He opened the womb of the grave, as the first-born are said to do, and made way for our resurrection; and he is said to be the first-fruits of those that slept (1 Cor. xv. 20), for he sanctified the harvest. He was the first that rose from the dead to die no more; and, to show that the resurrection of all believers is in virtue of his, just when he arose many dead bodies of saints arose, and went into the holy city, Matt. xxvii. 52, 53. (3.) That he should show light unto the people, and to the Gentiles, to the people of the Jews in the first place, for he was to be the glory of his people Israel. To them he showed light by himself, and then to the Gentiles by the ministry of his apostles, for he was to be a light to enlighten those who sat in darkness. In this Paul refers to his commission (v. 18), To turn them from darkness to light. He rose from the dead on purpose that he might show light to the people, that he might give a convincing proof of the truth of his doctrine, and might send it with so much the greater power, both among Jews and Gentiles. This also was foretold by the Old-Testament prophets, that the Gentiles should be brought to the knowledge of God by the Messiah; and what was there in all this that the Jews could justly be displeased at?

Paul's Fifth Defence.

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. 25 But he said, I am not mad, most noble Festus; but speak forth the words of truth and soberness. 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. 27 King Agrippa, believest thou the prophets? I know that thou believest. 28 Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian. 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. 30 And when he had thus spoken, the king rose up, and the governor, and Bernice, and they that sat with them: 31 And when they were gone aside, they talked between themselves, saying, This man doeth nothing worthy of death or of bonds. 32 Then said Agrippa unto Festus, This man might have been set at liberty, if he had not appealed unto Cæsar.

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 (v. 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 (v. 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, ch. xxv. 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, 2 Kings ix. 11; Hos. ix. 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 (2 Cor. v. 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 (v. 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 (v. 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 (ch. x. 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, v. 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 (v. 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 (v. 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: euxaimen an to Theo—I pray to God for it (v. 29); it was his heart's desire and prayer to God for them all that they might be saved, Rom. x. 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. xv. 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, ch. xxvii. 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 (v. 30): When he had spoken that obliging word (v. 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, v. 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 Cæsar (v. 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 Cæsar, 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 Cæsar. It confirms what Solomon says (Eccl. vi. 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 Cæsar 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, ch. xxiii. 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.

Then Paul stretched forth the hand. Acts 21:40. This was the usual posture of orators or public speakers. The ancient statues are commonly made in this way, with the right hand extended. The dress of the ancients favoured this. The long and loose robe, or outer garment, was fastened usually with a hook or clasp on the right shoulder, and thus left the arm at full liberty.

And answered for himself. It cannot be supposed that Paul expected that his defence would be attended with a release from confinement; for he had himself appealed to the Roman emperor, Acts 25:11. This design in speaking before Agrippa was, doubtless,

(1.) to vindicate his character, and obtain Agrippa':s attestation to his innocence, that thus he might allay the anger of: the Jews;

(2.) to obtain a correct representation of the case to the emperor, as Festus had desired this, in order that Agrippa might enable him to make a fair statement of the case, (Acts 25:26,27;) and,

(3.) to defend his own conversion, and the truth of Christianity, and to preach the gospel in the hearing of Agrippa and the attendants, with a hope that their minds might be improved by the truth, and that they might be converted to God.

I think myself happy. I esteem it a favour and a privilege to be permitted to make my defence before one acquainted with Jewish customs and opinions. His defence, on former occasions, had been before Roman magistrates, who had little acquaintance with the opinions and customs of the Jews, who were not disposed to listen to the discussion of the points of difference between him and them, and who looked upon all their controversies with contempt. See Acts 24, Acts 25. They were, therefore, little qualified to decide a question which was closely connected with the Jewish customs and doctrines; and Paul now rejoiced to know that he was before one who, from his acquaintance with the Jewish customs and belief, would be able to appreciate his arguments and motives. Paul was not now on his trial; but he was to defend himself, or state his cause, so that Agrippa might be able to aid Festus in transmitting a true account of the case to the Roman emperor. It was his interest and duty, therefore, to defend himself as well as possible; and to put him in possession of all the facts in the case. His defence is, consequently, made up chiefly of a most eloquent statement of the facts just as they had occurred.

I shall answer. I shall be permitted to make a statement, or to defend myself.

Touching, etc. Respecting.

Whereof I am accused of the Jews. By the Jews. The matters of the accusation were--his being a mover of sedition, a ringleader of the Christians, and a profaner of the temple, Acts 24:5,6

(&) "answer for myself" "make my defence"

To be expert. To be skilled, or well acquainted.

In all customs. Rites, institutions, laws, etc. Everything pertaining to the Mosaic ritual, etc.

And questions. 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, and had passed much of his time in the kingdom over which he presided; and though he had passed the early part of his life chiefly at Rome, yet it was natural 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 simple truth, and to commend men as far as truth would permit.

Wherefore. On this account; because you are acquainted with those customs. The Romans, who regarded those customs as superstitious, and those questions as matters to be treated with contempt, could not listen to their discussion with patience. Agrippa, who knew their real importance, would be disposed to lend to all inquiries respecting them a patient attention.

(a) "expert in all customs" De 17:18

My manner of life. My opinions, principles, and conduct.

From my youth. Paul was born in Tarsus; but at an early period he had been sent to Jerusalem for the purpose of education in the school of Gamaliel, Acts 22:3.

Which was at the first. Which was from the beginning; the early part of which, the time when the opinions and habits are formed.

Know all the Jews. It is not at all improbable that Paul was distinguished in the school of Gamaliel for zeal in the Jewish religion. The fact that he was early entrusted with a commission against the Christians, (Acts 9,) shows that he was known. Comp. Php 3:4-6. He might appeal to them, therefore, in regard to the early part of his life; and, doubtless, to the very men who had been his violent accusers.

(c) "manner of life" 2Ti 3:10

Which knew me. Who were well acquainted with me.

From the beginning. ανωθεν. Formerly, or from the very commencement of my career. Who were perfectly apprized of my whole course.

If they would testify. If they would bear witness to what they knew.

That after the most straitest. The most rigid, the most strict; not only in regard to the written law of God, but the traditions of the elders. Paul himself elsewhere testifies, Php 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.

Sect. Division, or party.

I lived a Pharisee. I lived in accordance with the rules and doctrines of the Pharisees. Mt 3:7. The reasons why Paul here refers to his early life are:

(1.) As he had lived during the early period of his life without crime; as his principles had been settled by the instruction of the most able of their teachers, it was to be presumed that his subsequent life had been of a similar character.

(2.) As he, at that period of his life, evinced the utmost zeal for the laws and customs of his country, it was to be presumed that he would not be found opposing or reviling them at any subsequent period. From the strictness and conscientiousness of his past life, he supposed that Agrippa might argue favourably respecting his subsequent conduct. A virtuous and religious course in early life is usually a sure pledge of virtue and integrity in subsequent years.

(*) "straitest" "According to the strictest" (d) "Pharisee" Acts 22:3, Php 3:5

And now I stand. I stand before the tribunal. I am arraigned.

And am judged. Am tried with reference to being judged. I am undergoing a trial on the point in which all my nation are agreed.

For the hope. On account of the hope; or because, in common with my countrymen, I had entertained this hope, and now believe in its fulfillment.

Of the promise, etc. See the references in the margin. It is not quite certain whether Paul refers here to the promise of the Messiah, or to the hope of the resurrection of the dead. When he stood before the Jewish sanhedrim, Acts 23:6, he said that he was called in question on account of holding the doctrine of the resurrection of the dead. But it may be observed, that in Paul's view, the two things were closely united. He hoped that the Messiah would come, and he hoped therefore for the resurrection of the dead. He believed that he had come, and had risen; and therefore he believed that the dead would rise. He argued the one from the other. And as he believed that Jesus was the Messiah, and that he had risen from the dead, and had thus furnished a demonstration that the dead would rise, it was evident that the subject of controversy between him and the Jews involved everything that was vital to their opinions and their hopes. See Acts 24:8.

Made of God. Made by God. See the marginal references. The promises had been made to the fathers of a Messiah to come, and that embraced the promise of a future state, or of the resurrection of the dead. It will help us to understand the stress which Paul and the other apostles laid on the doctrine of the resurrection of the dead, to remember that it involved the whole doctrine of the separate existence of the soul, and of a future state. The Sadducees denied all this; and when the Pharisees, the Saviour, and the apostles opposed them, they did it by showing that there would be a future state of rewards and punishments. See the argument of the Saviour with the Sadducees explained: Lk 20:27-38.

Unto our fathers. Our ancestors, the patriarchs, etc.

(e) "I stand" Acts 23:6 (f) "promise made of God" Gen 3:15, 22:18, 49:10, De 18:15, 2Sam 7:12 Isa 4:2, 7:14, 9:6,7, Jer 23:5, 33:14-16, Eze 34:23, Dan 9:24, Mic 7:20 Zech 13:1,7, Mal 3:1, Acts 13:32, Gal 4:4

Unto which promise. To the fulfillment of which promise, they hope to come; i.e., they hope and believe that the promise will be fulfilled, and that they will partake of its benefits.

Our twelve tribes. This was the name by which the Jews were designated. The ancient Jewish nation had hoped to come to that promise; it had been the hope and expectation of the nation. Long before the coming of the Messiah, ten of the twelve tribes had been carried captive to Assyria, and had not returned, leaving but the two tribes of Benjamin and Judah. But the name, "the twelve tribes," to designate the Jewish people, would be still retained. Comp. Jas 1:1. Paul here says that the hope had been that of the Jewish nation. Except the comparatively small portion of the Sadducees, the great mass of the nation had held to the doctrine of a future state. This Agrippa would well know.

Instantly. Constantly; with intensity; with an effort--ενεκτενεια-- with zeal. This was true; for, amidst all the sins of the nation, they observed with punctuality and zeal the outward forms of the worship of God.

Serving God. In the ordinances and observances of the temple. As a nation, they did not serve him in their hearts; but they kept up the outward form of religious worship.

Day and night. With unwearied zeal; with constancy and ardour, Lk 2:37. The ordinary Jewish services and sacrifices were in the morning and evening, and might be said to be performed day and night. Some of their services, as the paschal supper, were prolonged usually till late at night. The main idea is, that they kept up the worship of God with constant and untiring zeal and devotion.

For which hope's sake. On account of my cherishing this hope in common with the great mass of my countrymen. See Acts 23:6. 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 Paul put his defence: 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 should rise.

(g) "serving God" Lk 2:37, 1Thes 3:10 (1) "day and night" "night and day" (+) "hope to come" "to attain in its fulfillment" (++) "hope's sake" "concerning which hope"

Why should it be thought, etc. The force of this question will be better seen by an interrogation point after why, τι. "What! Is it to be thought a thing incredible?" etc. It intimates surprise that it should be thought incredible; or implies that no reason could be given why such a doctrine should be unworthy of belief.

A thing incredible. A doctrine which cannot be credited or believed. Why should it be regarded as absurd?

With you. This is in the plural number; and it is evident that Paul here addressed not Agrippa alone, but those who were with him. There is no evidence that Agrippa doubted that the dead could be raised; but Festus, and those who were with him, probably did; and Paul, in the ardour of his speech, turned and addressed the entire assembly. It is very evident that we have only an outline of this argument, and there is every reason to suppose that Paul would dwell on each part of the subject at greater length than is here recorded.

That God should raise the dead. Why should it be regarded as absurd that God--who has all power, who was the Creator of all, who was the Author of the human frame--should again restore man to life, and continue his future existence. The resurrection is no more incredible than the original creation of the human body, and it is attended with no greater difficulties. And as the perfections of God will be illustrated by his raising up the dead; as the future state is necessary to the purposes of justice in vindicating the just, and punishing the unjust; and as God is a righteous moral Governor, it should not be regarded as an absurdity that he will raise up those who have died, and bring them to judgment.

(h) "Why" 1Cor 15:12,20

I verily thought. I indeed μεν supposed. Paul here commences the account of his conversion, and states the evidence on which he judged that he was called of God to do what he had done. He begins by saying that it was not because he was originally disposed to be a Christian, but that he was violently and conscientiously opposed to Jesus of Nazareth, and had been converted when in the full career of opposition to him and his cause.

With myself. I thought to myself; or, I myself thought. He had before stated the hopes and expectations of his countrymen, Acts 26:6-8. He now speaks of his own views and purposes. "For myself, I thought," etc.

That I ought to do. That I was bound, or that it was a duty incumbent on me. δειν. "I thought that I owed it to my country, to my religion, and to my God, to oppose in every manner the claims of Jesus of Nazareth to be the Messiah." We here see that Paul was conscientious, and that a man may be conscientious even when engaged in enormous wickedness. It is no evidence that a man is right because he is conscientious. No small part of the crimes against human laws, and almost all the cruel persecutions against Christians, have been carried on under the plea of conscience. Paul here refers to his conscientiousness in persecution, to show that it was no slight matter which could have changed his course. As he was governed in persecution by conscience, it could have been only by a force of demonstration, and by the urgency of conscience equally clear and strong, that could ever have induced him to abandon this course, and become a friend of that Saviour whom he had thus persecuted.

Many things. As much as possible. He was not satisfied with a few things--a few words, or purposes, or arguments; but he felt bound to do as much as possible to put down the new religion.

Contrary to the name, etc. In opposition to Jesus himself, or to his claims to be the Messiah. The name is often used to denote the person himself, Acts 3:6.

(a) "I verily" 1Timm 1:13 (*) "verily" "Indeed"

Which thing I also did, etc. Acts 8:3.

And many of the saints, etc. Many Christians, Acts 8:3.

And when they were put to death. In the history of those transactions there is no account of any Christian being put to death, except Stephen, Acts 7. But there is no improbability in supposing that the same thing which had happened to Stephen, had occurred in other cases. Stephen was the first martyr; and as he was a prominent man, his case is particularly recorded.

I gave my voice. Paul was not a member of the sanhedrim, and this does not mean that he voted, but simply that he joined in the persecution; he approved it; he assented to the putting of the saints to death. Comp. Acts 22:20. The Syriac renders it, "I joined with those who condemned them." It is evident also that Paul instigated them in this persecution, and urged them on to deeds of blood and cruelty.

(b) "did in Jerusalem" Acts 8:3, Gal 1:13 (c) "authority" Acts 9:14 (++) "my voice" "vote"

And I punished them oft, etc. See Acts 22:19.

And compelled them to blaspheme. To blaspheme the name of Jesus, by denying that he was the Messiah, and by admitting that he was an impostor. This was the object which they had in view in the persecution. It was not to make them blaspheme or reproach God, but to deny that Jesus was the Messiah, and to reproach him as a deceiver and an impostor. It is not necessarily implied in the expression, "and compelled them to blaspheme," that he succeeded in doing it; but that he violently endeavoured to make them apostatize from the Christian religion, and deny the Lord Jesus. It is certainly not impossible that a few might thus have been induced by the authority of the sanhedrim, and by the threats of Paul to do it; but it is certain that the great mass of Christians adhered firmly to their belief that Jesus was the Messiah.

And being exceedingly mad. Nothing could more forcibly express his rage and violence against the Christians. He raged like a madman; he was so indignant that he laid aside all appearance of reason; and with the fury and violence of a maniac, he endeavoured to exterminate them from the earth. None but a madman will persecute men on account of their religious opinions; and all persecutions have been conducted like this, with the violence, and fury, and ungovernable temper of maniacs.

Unto strange cities. Unto foreign cities; cities out of Judea. The principal instance Of this was his going to Damascus; but there is no evidence that he did not intend also to visit other cities out of Judea, and bring the Christians there, if he found any, to Jerusalem.

(d) "oft in every" Acts 22:19 (++) "strange" "foreign"

Acts 9:5

(e) "went to Damascus" Acts 9:3

Acts 9:5

(&) "pricks" "goads"

But rise, etc. The particulars mentioned in this verse and the two following are not recorded in the account of Paul's conversion in Acts 9. But it is not improbable that many circumstances may have occurred which are not recorded. Paul dwells on them here at length, in order particularly to show his authority for doing what he had done in preaching to the Gentiles.

To make thee a minister. A minister of the gospel; a preacher of the truth.

And a witness. Acts 22:15.

Which thou hast seen. On the road to Damascus; that is, of the Lord Jesus, and of the fact that he was risen from the dead.

And of those things, etc. Of those further manifestations of my person, protection, and will, which I will yet make to you. It is evident from this, that the Lord Jesus promised to manifest himself to Paul in his ministry, and to make to him still further displays of his will and glory. Comp. Acts 22:17,18. This was done by his rescuing him from destruction and danger; by the intimation of his will; and by the growing and expanding view which Paul was permitted to take of the character and perfections of the Lord Jesus. In this we see that it is the duty of ministers to bear witness not only to the truth of religion in general, or of that which they can demonstrate by argument; but more especially of that which they experience in their own hearts, and which they understand by having themselves been the subjects of it. No man is qualified to enter the ministry who has not a personal and practical and saving view of the glory and perfections of the Lord Jesus, and who does not go to his work as a witness of those things which he has felt. And no man enters the ministry with these feelings, who has not, as Paul had, a promise that he shall see still brighter displays of the perfections of the Saviour, and be permitted to advance in the knowledge of him and of his work. The highest personal consolation in this work is the promise of their being admitted to ever-growing and expanding views of the glory of the Lord Jesus, and of experiencing his presence, guidance, and protection.

(|) "make thee" "Appoint" (f) "minister" Eph 3:7, Col 1:23,25 (g) "witness" Acts 22:15

Delivering thee from the people. From the Jewish people. This implied that he would be persecuted by them, and that the Lord Jesus would interpose to rescue him.

And from the Gentiles. This also implied that he would be persecuted and opposed by them ---a prospect which was verified by the whole course of his ministry. Yet in all he experienced, according to the promise, the support and the protection of the Lord Jesus. This was expressed in a summary manner in Lk 9:16.

Unto whom now I send thee. Acts 22:21. As the opposition of the Jews arose mainly from the fact that he had gone among the Gentiles, it was important to bring this part of his commission into full view before Agrippa, and to show that the same Saviour who had miraculously converted him, had commanded him to go and preach to them.

(a) "unto whom" Acts 22:21, Rom 11:13

To open their eyes. To enlighten or instruct them. Ignorance is represented by the eyes being closed, and the instruction of the gospel by the opening of the eyes. See Eph 1:18.

And to turn them from darkness to light. From the darkness of heathenism and sin, to the light and purity of the gospel. Darkness in an emblem of ignorance and of sin; and the heathen nations are often represented as sitting in darkness. Mt 4:16; Jn 1:4; Jn 1:6.

And from the power of Satan. From the dominion of Satan. Comp. Col 1:13, 1Pet 2:9; Jn 12:31; Jn 16:11. 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, etc. 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 the subjects of the kingdom of Satan, and are led captive by him at his will.

Unto God. To the obedience of the one living and true God.

That they may receive forgiveness of sins. Through the merits of that Saviour who died; that thus the partition wall between the Jews and the Gentiles might be broken down, and all might be admitted to the same precious privileges of the favour and mercy of God. Acts 2:38.

And inheritance. An heirship, or lot, (κληρον;) that they might be entitled to the privileges and favours of the children of God. Acts 20:32.

Which are sanctified. Among the saints; the children of God. Acts 20:32.

(b) "open their eyes" Isa 35:5, 42:7, Eph 1:18 (c) "turn them" Lk 1:79, Jn 8:12, 2Cor 4:6, 1Pet 2:9 (d) "power of Satan" Col 1:13 (e) "forgiveness of sins" Lk 1:77, Eph 1:7, Col 1:14 (f) "inheritance" Eph 1:11, Col 1:12, 1Pet 1:4 (g) "sanctified" Jn 17:17, Acts 20:32, 1Cor 1:30, Rev 21:27 (h) "faith" Eph 2:8, Heb 11:6

Whereupon. Whence, οθεν. Since the proof of his being the Messiah, and of his resurrection, and of his calling me to this work, was so clear and plain, I deemed it my duty to engage without delay in the work.

I was not disobedient. I was not incredulous or unbelieving; I yielded myself to the command, and at once obeyed. See Acts 9:6; Comp. Gall 1:16.

To the heavenly vision. To the celestial appearance; or to the vision which appeared to me manifestly from heaven. I did not doubt that this splendid appearance Acts 26:13 was from heaven; and I did not refuse to obey the command of Him who thus appeared to me. He knew it was the command of God his Saviour; and he gave evidence of repentance by yielding obedience to it at once.

See Acts 9:20-23. The 20th verse contains a summary of his labours in obedience to the command of the Lord Jesus. His argument is, that the Lord Jesus had from heaven commanded him to do this, and that he had done no more than to obey his injunction.

(*) "shewed" "declared" (i) "first" Acts 9:19 (k) "works" Mt 3:8 (+) "meet for" "worthy of"

Caught me in the temple. Acts 21:30.

And went about, etc. Endeavoured to put me to death.

(l) "Jews" Acts 21:30 (++) "caught" "seized" (&) "about to kill" "attempted"

Having therefore obtained help of God. Paul had seen and felt his danger. He had known the determined malice of the Jews, and their efforts to take his life. He had been rescued by Lysias, and had made every effort to avoid the danger, and to save his life; and at the end of all, he traced his safety entirely to the help of God. It was not by any power of his own that he had been preserved; but it was because God had interposed and rescued him. Those who have been delivered from danger, if they have just views, will delight to trace it all to God. They will regard his hand; and will feel that whatever wisdom they may have had, or whatever may have been the kindness of their friends to aid them, yet that all this also is to be traced to the superintending providence of God.

Witnessing. Bearing testimony to what he had seen, according to the command of Christ, Acts 26:16.

To small. To those in humble life; to the poor, the ignorant, and the obscure. Like his Master, he did not despise them, but regarded it as his duty and privilege to preach the gospel to the poor.

And great. The rich and noble; to kings, and princes, and governors. He had thus stood on Mars' Hill at Athens; he had borne testimony before the wise men of Greece; he had declared the same gospel before Felix, Festus, and now before Agrippa. He offered salvation to all. He passed by none because they were poor; and he was not deterred by the fear of the rich and the great from making known their sins, and calling them to repentance. What an admirable illustration of the proper duties of a minister of the gospel!

Saying none other things, etc. Delivering no new doctrine; but maintaining only that the prophecies had been fulfilled. As he had done this only, there was no reason for the opposition and persecution of the Jews.

Should come. Should come to pass; or, should take place. Paul here evidently means to say, that the doctrine of the atonement, and of the resurrection of Christ, is taught in the Old Testament.

(|) "witnessing" "testifying" (m) "the prophets" Lk 24:27,46

That Christ. That the Messiah expected by the Jews should be a suffering Messiah.

Should suffer. Should lead a painful life, and be put to death. Acts 17:3. Compare Dan 9:27, Isa 53.

And that he should be the first, etc. This declaration contains two points: (1.) That it was taught in the prophets that the Messiah should rise from the dead. On this, see the proof alleged in Acts 2:24-32; Acts 13:32-37.

(2.) That he should be the first that should rise. This cannot mean that the Messiah should be the first dead person who should be restored to life, for Elijah had raised the son of the Shunammite, and Jesus himself had raised Lazarus and the widow's son at Nain. It does not mean that he should be the first in the order of time that should rise, but first in eminence, the most distinguished, the chief, the head of those who should rise from the dead. πρωτοςεξαναστασεωςνεκρων. In accordance with this he is called Col 1:18 "the beginning, the first-born from the dead;" having, among all the dead who should be raised up, the rights and pre-eminence of the primogeniture, or which pertained to the first-born. In 1Cor 15:20, he is called "the first-fruits of them that slept." This declaration is, therefore, made of him by way of eminence:

(1.) As being chief, a prince among those raised from the dead;

(2.) as being raised by his own power, Jn 10:18

(3.) as, by his rising, securing a dominion over death and the grave, (1Cor 15:25,26;) and,

(4.) as bringing, by his rising, life and immortality to light. He rose to return to death no more. And he thus secured an ascendancy over death and the grave, and was thus, by way of eminence, first among those raised from the dead.

And should shew light unto the people. To the Jews. Should be their instructor and prophet. This Moses had predicted, De 18:15.

And to the Gentiles. This had often been foretold by the prophets, and particularly by Isaiah, Isa 9:1,2. Compare Mt 4:14-16 Isa 11:10, 42:1,4, 44:3, 60:3,5,11, 61:6, 62:2, 66:12.

(n) "the first" 1Cor 15:23

Festus said with a loud voice. Amazed at the zeal and ardour of Paul. Paul doubtless evinced deep interest in the subject, and great earnestness in the delivery of his defence.

Thou art beside thyself. Thou art deranged; thou art insane. The reasons why Festus thought Paul mad were, probably,

(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 and excited imagination; and as the proof of delirium. This is not an uncommon charge against those who are Christians, and especially when they evince any unusual zeal. Sinners regard them as under the influence of delirium and fanaticism; as terrified by imaginary and superstitious fears; or as misguided by fanatical leaders. Husbands often thus think their wives deranged, and parents their children, and wicked men the ministers of the gospel. The gay think it proof of derangement that others are serious, and anxious, and prayerful; the rich, that others are willing to part with their property to do good; the ambitious and worldly, that others are willing to leave their country and home, to go among the Gentiles to spend their lives in making known the unsearchable riches of Christ. The really sober and rational part of the world--they who fear God, and keep his commandments; who believe that eternity is before them, and who strive to live for it--are thus charged with insanity by those who are really deluded, and who are thus living lives of madness and folly. The tenants of a madhouse often think all others deranged but themselves; but there is no madness so great, no delirium so awful, as to neglect the eternal interest of the soul for the sake of the poor pleasures and honours which this life can give.

Much learning. It is probable that Festus was acquainted with the fact that Paul had been well instructed, and was a learned man. Paul had not, while before him, manifested particularly his learning. But Festus, acquainted in some way with the fact that he was well educated, supposed that his brain had been turned, and that the effect of it was seen by devotion to a fanatical form of religion. The tendency of long-continued and intense application to produce mental derangement, is everywhere known.

Doth make thee mad. Impels, drives, or excites thee περιτρεπει to madness.

(&) "spake for himself" "Made his defence" (o) "make thee mad" 2Kgs 9:11

I am not mad. I am not deranged. There are few more happy turns than that which Paul gives to this accusation of Festus. He might have appealed to the course of his argument; he might have dwelt on the importance of the subject, and continued to reason; but he makes an appeal at once to Agrippa, and brings him in for a witness that he was not deranged. This would be far more likely to make art impression on the mind of Festus, than anything that Paul could say in self-defence. The same reply, "I am not mad," can be made by all Christians to the charge of derangement which the world brings against them. They have come, like the prodigal, Lk 15:17 to their right mind; and by beginning to act as if there were a God and Saviour, as if they were to die, as if there were a boundless eternity before them, they are conducting [themselves] according to the dictates of reason. And as Paul appealed to Agrippa, who was not a Christian, for the reasonableness and soberness of his own views and conduct, so may all Christians appeal even to sinners themselves, as witnesses that they are acting as immortal beings should act. All men know that if there is an eternity, it is right to prepare for it; if there is a God, it is proper to serve him, if a Saviour died for us, we should love him; if a hell, we should avoid it; if a heaven, we should seek it. And even when they charge us with folly and derangement, we may turn at once upon them, and appeal to their own consciences, and ask them if all our anxieties, and prayers, and efforts, and self-denials, are not right? One of the best ways of convicting sinners, is to appeal to them just as Paul did to Agrippa. When so appealed to, they will usually acknowledge the force of the appeal; and will admit that all the solicitude of Christians for their salvation is according to the dictates of reason.

Most noble Festus. This was the usual title of the Roman governor. Comp. Acts 24:3.

Of truth. In accordance with the predictions of Moses and the prophets; and the facts which have occurred in the death and resurrection of the Messiah. In proof of this he appeals to Agrippa, Acts 26:26,27. Truth here stands opposed to delusion, imposture, and fraud.

And soberness. Soberness (σωφροσυνης, wisdom) stands opposed here to madness, or derangement, and denotes sanity of mind. The words which I speak are those of a sane man, conscious of what he is saying, and impressed with its truth. They were the words, also, of a man who, under the charge of derangement, evinced the most perfect self-possession and command of his feelings; and who uttered sentiments deep, impressive, and worthy of the attention of mankind.

(*) "soberness" "a sound mind"

For the king. King Agrippa.

Knoweth. He had been many years in that region, and the fame of Jesus and of Paul's conversion were probably well known to him.

These things. The things pertaining to the early persecutions of Christians; the spread of the gospel; and the remarkable conversion of Paul. Though Agrippa might not have been fully informed respecting these things, yet he had an acquaintance with Moses and the prophets; he knew the Jewish expectation respecting the Messiah; and he could not be ignorant respecting the remarkable public events in the life of Jesus of Nazareth, and of his having been put to death by order of Pontius Pilate on the cross.

I speak freely. I speak openly, boldly. I use no disguise; and I speak the more confidently before him, because, from his situation, he must be acquainted with the truth of what I say. Truth is always bold and free; and it is an evidence of honesty when a man is willing to declare everything without reserve before those who are qualified to detect him if he is an impostor. Such evidence of truth and honesty was given by Paul.

For I am persuaded. I am convinced; I doubt not that he is well acquainted with these things.

Are hidden from him. That he is unacquainted with them.

For this thing. The thing to which Paul had mainly referred in this defence, his own conversion to the Christian religion.

Was not done in a corner. Did not occur secretly and obscurely; but was public, and was of such a character as to attract attention. 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 endeavour as much as possible to conceal it, yet Paul might presume that it could not be entirely unknown to Agrippa.

Then Agrippa said unto Paul. He could not deny that he believed the prophets. He could not deny that the argument was a strong one, that they had been fulfilled in Jesus of Nazareth. He could not deny that the evidence of the miraculous interposition of God in the conversion of Paul was overwhelming. And instead, therefore, of charging him as Festus had done with derangement, he candidly and honestly avows the impression which the proof had made on his mind.

Almost. Except a very little. ενολιγω. Thou hast nearly convinced me that Christianity is true, and persuaded me to embrace it. The arguments of Paul had been so rational; the appeal which he had made to his belief of the prophets had been so irresistible, that he had been nearly convinced of the truth of Christianity. We are to remember,

(1.) that Agrippa was a Jew, and that he would look on this whole subject in a different manner from the Roman Festus.

(2.) That Agrippa does not appear to have partaken of the violent passions and prejudices of the Jews who had accused Paul.

(3.) His character, as given by Josephus, is that of a mild, candid, and ingenuous man. He had no particular hostility to Christians; he knew that they were not justly charged with sedition and crime; and he saw the conclusion to which a belief of the prophets inevitably tended. Yet, as in thousands of other cases, he was not quite persuaded to be a Christian. What was included in the "almost"--what prevented his being quite persuaded--we know not. It may have been that the evidence was not so clear to his mind as he would profess to desire; or that he was not willing to give up his sins; or that he was too proud to rank himself with the followers of Jesus of Nazareth; or that, like Felix, he was willing to defer it to a more convenient season. There is every reason to believe that he was never quite persuaded to embrace the Lord Jesus; and that he was never nearer the kingdom of heaven than at this moment. It was the crisis, the turning point in Agrippa's life, and in his eternal destiny; and, like thousands of others, he neglected or refused to allow the full conviction of the truth on his mind, and died in his sins.

Thou persuadest me. Thou dost convince me of the truth of the Christian religion, and persuadest me to embrace it.

To be a Christian. On the name Christian, Acts 11:26. On this deeply interesting case, we may observe,

(1.) that there are many in the same situation as Agrippa-- many who are almost, but not altogether, persuaded to be Christians. They are found among

(a) those who have been religiously educated;

(b) those who are convinced by argument of the truth of Christianity;

(c) those whose consciences are awakened, and who feel their guilt, and the necessity of some better portion than this world can furnish.

(2.) Such persons are deterred from being altogether Christians by the following, among other causes:

(a) By the love of sin--the love of sin in general, or some particular sin which they are not willing to abandon.

(b) The fear of shame, persecution, or contempt, if they become Christians.

(c) By the temptations of the world--its cares, vanities, and allurements--which are often prosecuted most strongly in just this state of mind.

(d) The love of office, the pride of rank and power, as in the case of Agrippa.

(e) A disposition, like Felix, to delay to a more favourable time the work of religion, until life has wasted away, and death approaches, and it is too late; and the unhappy man dies ALMOST a Christian.

(3.) This state of mind is one of peculiar interest, and peculiar danger. It is not one of safety; and it is not one that implies any certainty that the "almost Christian" will ever be saved. There is no reason to believe that Agrippa ever became fully persuaded to become a Christian. To be almost persuaded to do a thing which we ought to do, and yet not to do it, is the very position of guilt and danger. And it is no wonder that many are brought to this point--the turning point, the crisis of life --and then lose their anxiety, and die in their sins. May the God of grace keep us from resting in being almost persuaded to be Christians. And may every one who shall read this account of Agrippa be admonished by his convictions, and be alarmed by the fact that he then paused, and that his convictions there ended! And may every one resolve, by the help of God, to forsake everything that prevents his becoming an entire believer, and without delay embrace the Son of God as his Saviour!

I would to God. I pray to God; I earnestly desire it of God. This shows

(l.) Paul's intense desire that Agrippa, and all who heard him, might be saved.

(2.) His steady and constant belief that none but God could incline them to become altogether Christians. Hence he expressed it as the object which he earnestly sought of God, that they might be true believers. Paul knew well that there was nothing that would overcome the reluctance of the human heart to be an entire Christian, but the grace and mercy of God. He had addressed to them the convincing arguments of religion; and he now breathed forth his earnest prayer to God that these arguments might be effectual. So prays every faithful minister of the cross.

All that hear me. Festus, and the military and civil officers who had been assembled to hear his defence, Acts 25:23.

Were both almost, and altogether, etc. Paul had no higher wish for them than that they might have the faith and consolations which he had himself enjoyed. He had so firm a conviction of the truth of Christianity, and had experienced so much of its consolations and supports amidst all his persecutions and trials, that his highest desire for them was, that they might experience the same inexpressibly pure and holy consolations. He well knew that there was neither happiness nor safety in being almost a Christian; and he desired, therefore, that they would give themselves, as he had done, entirely and altogether to the service of the Lord Jesus Christ.

Except these bonds. These chains. This is an exceedingly happy and touching appeal. Probably Paul, when he said this, lifted up his arm with the chain attached to it. His wish was, that they might be partakers of the pure joys which religion had conferred on him; that in all other respects they might partake of the effects of the gospel, except those chains. Those he did not wish them to bear. The persecutions, and unjust trials, and confinements which he had been called to suffer in the cause, he did not desire them to endure. True Christians wish others to partake of the full blessings of religion. The trials which they themselves experience from without, in unjust persecutions, ridicule, and slander, they do not wish them to endure. The trials which they themselves experience from an evil heart, from corrupt passions, and from temptations, they do not wish others to experience. But even with these, religion confers infinitely more pure joy than the world can give; and even though others should be called to experience severe trials for their religion, still Christians wish that all should partake of the pure consolations which Christianity alone can furnish in this world and the world to come.

(a) "would to God" 1Cor 7:7

This man doeth nothing worthy of death. This was the conclusion to which they had come, after hearing all that the Jews had to allege against him. It was the result of the whole investigation; and we have, therefore, the concurring testimony of Claudius Lysias, Acts 23:29, of Felix, Acts 24 of Festus, Acts 25:26,27, and of Agrippa, to his innocence. More honourable and satisfactory testimony of his innocence Paul could not have desired. It was a full acquittal from all the charges against him; and though he was to be sent to Rome, yet he went there with every favourable circumstance of being acquitted there also.

Then said Agrippa unto Festus, etc. This is a full declaration of the conviction of Agrippa, that Paul was innocent. It is an instance also where boldness and fidelity will be attended with happy results. Paul had concealed nothing of the truth. He had made a bold and faithful appeal Acts 26:27 to Agrippa himself, for the truth of what he was saying. By this appeal, Agrippa had not been offended. It had only served to impress him more with the innocence of Paul. It is an instance which shows us that religion may be commended to the consciences and reason of princes, and kings, and judges, so that they will see its truth. It is an instance which shows us that the most bold and faithful appeals may be made by the ministers of religion to their hearers, for the truth of what they are saying. And it is a full proof that the most faithful appeals, if respectful, may be made without offending men, and with the certainty that they will feel and admit their force. All preachers should be as faithful as Paul; and whatever may be the rank and character of their auditors, they should never doubt that they have truth and God on their side, and that their message, when most bold and faithful, will commend itself to the consciences of men.

Observe here, 1. The person whom the apostle makes his defence before: Agrippa, Agrippa a king of whom he begs the favour patiently to hear him. It is a great favour for great men so much as to hear an innocent, good man plead for himself; Agrippa, who, by reason of his birth and breeding among the Jews, was acquainted with the scriptures, the law, and the prophets.

Observe, 2. How the providence of God wonderfully procures St. Paul a liberty to speak for himself: hereby he had an opportunity at once to make known his case, and to publish the gospel.

But note farther, That as the providence of God procured him liberty, so the good Spirit of God gave him ability to speak efficaciously and effectually, with such evidence and demonstration, that he not only took the ears but captivated the consciences of the whole court, and almost persuaded the king himself to turn Christian.

Here the apostle begins his defence, with a relation of the innocency and strictness of his life before his conversion: he did and could appeal to all that knew him, concerning the unblamableness of his conversion.

Thence note, That an innocent and blameless life from our youth upwards, is a singular support and encouragement to us in a suffering hour, especially when we are called forth to suffer for religion and righteousness' sake.

Observe farther, The instance which the apostle gives of his strictness in religion: After the most straitest sect of our religion I lived a Pharisee. Of all the sects among the Jews, there was none that took up such an extraordinary strict way of religion as the Pharisees; of this sect was St. Paul, before converted to Christianity, and in this he rested for salvation.

Thence learn, 1. That an extraordinary strict way taken up in religion, is thought by many a sure and sufficient foundation for their eternal salvation.

Learn, 2. That many may rest upon a strict way of religion, which yet cometh not up to, but is oft-times besides, the appointment of the word of God.

The Pharisees, for their unusual and supererogating way of exactness, concluded that they should certainly go to heaven, if any did; when, alas! many things which they practised with extraordinary zeal and strictness, were never required by God at their hands.

Our apostle had vindicated his life before, his doctrine now: he tells Agrippa, That for believing, expecting, and preaching the doctrine of the resurrection, he was questioned of the Jews; this he calls the hope of the promise made by God unto the fathers.

Others understand it of the promise of the Messias, which was made unto the fathers and was generally depended upon by the most pious among the twelve tribes scattered abroad upon the face of the whole earth; and in the faith and expection whereof they fervently served God night and day.

Learn thence, 1. That the pious and godly among the Jews lived in hopes of the Messias' appearing, of a glorious resurrection by him, and of an eternal life and salvation with him.

2. That their hope of this promised mercy did cause them to serve God instantly day and night. Hope is the great exciter of industry and endeavour, expectation puts it upon action; hope of obtaining is the motive to every undertaking: the Christian's hope, or thing hoped for, is great and excellent in the esteem is high, the endeavour will be strong.

The Christian, who has a well-grounded belief and hope of a life to come, will serve God with an unwearied diligence and industry; if by any means he may attain the fruition and enjoyment of it: Unto which promise our twelve tribes, instantly serving God day and night, hope to come.

As if the apostle had said, "The great point in controversy between me and you is this, Whether the dead in general shall arise? and, Whether Christ in particular be risen from the dead? Now why should either seem incredible to you? Is it too hard for God, who made the world, and upholds the world, and gives life to all living; is it too hard or difficult for him to raise the dead? If not, why should it be thought incredible or impossible?"

Learn hence, That the doctrine of the resurrection of the dead, both of the just and unjust, is neither incredible, nor impossible, neither against right reason nor true faith.

Here the apostle frankly declares, That he was once as sharp and bitter an enemy to Christ, and to all that believed in him, as any one whatever; and thought himself bound in conscience to persecute all that owned him, and with threatenings and tortures compelled them to deny Christ; and being exceedingly fierce, he forced them to fly to heathen cities to escape his fury.

Where note, 1. That we ought to be upon very good and sure grounds, before we oppose and persecute any.

2. That some persecute others, and at the same time think they do well in so doing: I verily thought, says the apostle, that I ought to do many things contrary to the name of Jesus. He spake as if his conscience would have troubled others, for that which was indeed their conscience.

Note, 3. That Paul, being a blasphemer himself, compelled the professors of the gospel to blaspheme. This he probably did two ways.

First, by his example; they imitated him in blaspheming, or speaking evil of the ways of Christ.

Or, secondly, by his cruelty: vexing them so in the professions of Christ, that some who were unsettled probably fell away, and blasphemed the name of Christ, which they had professed: He compelled them to blaspheme.

There is a compelling power and constraining force in example, especially in the example of persons in power and authority. Men sin with a kind of authority: Paul's blasphemous example compelled others to blaspheme.

Our apostle having declared his manner of life before conversion, proceeds next to declare the extraordinary manner of his conversion: He tells Agrippa, that as he went with a persecuting purpose towards Damascus, at mid-day, a light from heaven above the brightness of the sun, shined, round about him, and when they were all fallen prostrate on the earth, he heard a voice speaking to him in the Hebrew tongue, Saul, Saul, why persecutest thou me? It is hard for thee to kick against the pricks.

Here note, 1. How restless and unwearied persecutors are in the execution of their bloody designs and purposes: Paul, as he thought had swept and cleansed Jerusalem of saints before; after which he resolves to ransack Damascus, and undertakes a long journey, of five or six days, in order to that end: the worst journey that ever he undertook; a journey most maliciously purposed by him, but most mercifully disposed by God; and accordingly he is met with in the way: Christ appears to him, a sudden beam of light shines round about him, and a voice is heard by him, saying, Saul, Saul, why persecutest thou me? that is, me in my members.

Such as persecute saints for their sanctity, persecute Christ himself, and he can no more endure to see them wronged than himself; as the honour of the head redounds to the members, so the sorrows of the members are resented by the head: Christ said not thus to his murderers on earth, "Why bind ye me? Why buffet ye me? Why scourge ye and crucify me?" But here, when his members suffer, he cries out from heaven, Saul, why persecuted thou me?

Lord, thou art more tender of thy body mystical, than thou wert of thy body natural; more sensible of thy members' sufferings than of thine own.

St. Paul had given king Agrippa an account of his miraculous conversion in the former verses; in these he declares to him his extraordinary commission to preach the gospel; that Christ, who appeared to him from heaven, chose him to be a preacher as well as a professor of the gospel, assuring him that he would stand by him, and deliver him from the persecutions both of Jews and Gentiles, to whom he should send him, and would bless his endeavours to the opening of the eyes of their understanding, and to the turning of them from darkness to light, and from the power of Satan unto God, that they might receive, by faith in Christ, remission of sins, and a portion of the heavenly inheritance among such as are regenerated by his Spirit.

Here note, 1. The honour which God is pleased to put upon the ministry of the word, his own ordinance: the apostle, who was only the instrument, is said to open the eyes of the blind, and turn sinners from darkness to light, and from the power of Satan unto God: all which is properly and principally the work of the Spirit of Christ; yet he is pleased to put this honour upon his instruments, the ministers, by whom he worketh all this, and for which reason they are called co-workers, or workers together with Christ.

Note, 2. The apostle's mission, I send thee. Great is the dignity of gospel-ministers, they are God's messengers; their commission is sealed by the whole Trinity, and intimates both their dignity and duty. To intimate their holiness, they are called men of God; for their vigilancy, watchmen; for their courage, they are called soldiers; for their painfulness, harvest labourers; for their care of the flock, shepherds: for their wisdom, overseers; for their industry, husbandmen; for their patience, fisherman; for their tenderness, nurses; for their affectionateness, fathers and mothers; for their faithfulness, stewards. A very high and honourable calling; the Son of God despised it not.

Note, 3. St. Paul's commission in the several branches of it.

1. To open their eyes; that is, to enlighten their understandings, that they may know God and their duty to him: in order to which there is required, 1. Ability in the preachers; how can they open the eyes of others who are blind and ignorant themselves? Ought not they that undertake to be guides and leaders, very well to know the way themselves?

2. Perspicuity in the sermon: What hope can there be of opening men's understandings, when the matter delivered is closed up from them? It was St. Paul's aim to speak words easy to be understood, and it should be ours; it is the same thing to preach in an unknown tongue as in an unknown style, above the reach of our hearers.

Painted glass is more costly, but the plainer glass is the clearer and more useful. But we must take care, that though we come in plainness, yet not in rudeness of speech.

The second part of St. Paul's commission was to turn men from darkness to light, and from the power of Satan unto God: in order to which he was turned from these himself. He has little reason to expect that God will honour his ministry for the conversion of others from sin and Satan, who is under the dominion of both himself. The minister's life is the people's looking-glass, by which they usually dress themselves.

Note, 4. The happy fruit of St. Paul's mission and commission both. That they may receive forgiveness of sins, and an inheritance among them that are sanctified. Wheresoever true repentance is wrought by the ministry of the word, there is forgiveness attained, and a title to the inheritance of heaven attained with it.

Note, lastly, A threefold metaphorical description of the sinful state of nature before conversion, and the like of a state of grace after conversion.

The state of nature is a state of blindness, To open their eyes.

A state of darkness, To turn them from darkness to light.

A state of slavery, And from the power of Satan unto God.

The state of grace after conversion is set forth by sight, light, and liberty. All this is Christ's work originally, but his minister's work instrumentally: I have sent thee to open their eyes, to turn them from darkness to light, and from the power of Satan unto God.

Observe here, 1. How obedient the apostle was to the call of Christ: having had so glorious a vision, he did not, he durst not, rebel against the light of it: but immediately went forth and preached, first at Damascus, then at Jerusalem, then throughout all Judea, and at last among the Gentiles, the doctrine of repentance, and the necessity of good works.

Observe, 2. The ill requital which the good man met with for his diligence and faithfulness in preaching the glad tidings of the gospel: for this he had liked to have been killed by the Jews in the temple. Evangelium praedicare est furorem mundi in se derivare; "To preach the gospel is the ready way to bring the wrath and fury of the world upon themselves."

Observe, 3. With what thankfulness the apostle owns and acknowledges the merciful providence of God in preserving him both from the fraud and force of his enemies: Having obtained help of God, I continue unto this day.

And how did the sense of divine goodness upon his soul provoke him to go on with his work, declaring no other thing concerning Christ, but what Moses and the prophets did of old foretell of him; namely, that he should be put to death, and should be the first that should rise again by his own power, and be the author of our resurrection.

Note here, That the sufferings of Christ were taught by Moses in all the commands given about sacrifices; and not by Moses only, but by the prophets also, particularly the prophet Isaiah, Isa 53:1-12 the evangelical prophet, and prophetical evangelist, who wrote as clearly of Christ's coming, as if he had then been come.

From whence the apostle argues, how black the wickedness of the Jews was, who went abroad to kill him for preaching the same doctrine which Moses and the prophets had taught before him.

Hitherto Festus had heard the apostle with great patience, but now he interrupts him, and tells him, he talks like a man that was crazed.

Carnal minds pass very uncharitable censures upon spiritual persons and spiritual things. Christ's kindred said, he was beside himself, Mr 3:21. Festus here judged Paul to be mad, thinking that he had over-studied himself: by meddling with matters too high for his capacity, and too deep for his understanding, he had brought himself into a deep melancholy; Paul, thou art beside thyself, much learning hath made thee mad.

But observe with what meekness and due terms of respect the apostle replied to this reviling governor, I am not mad, most noble Festus. Titles of respect and honour, given to persons in place and power, are agreeable to the mind of God, and countenanced by Christianity.

Observe, 2. What an happy victory and conquest the apostle had over his own passions; he waives the reflections Festus had made upon him; and had learned of his master, who, when he was reviled, reviled not again. It is an happy attainment for a man to be master of himself under a provocation, to be regulated by right reason, and not hurried by blind passion.

The apostle, knowing that Agrippa was educated among the Jews, tells him that he could not but hear of the life, doctrine, miracles, death, and resurrection, of Christ; all which were done openly, and not in corners: and he could not but believe the prophets, and what they had foretold concerning the Messias; and if the power of worldly interest did not overcome him, his life and practice would be answerable to his faith and belief.

Thence learn, That a right belief of the holy scriptures is of great efficacy and force to conform a person's life to the practice of real and universal holiness.

Observe here, 1. What an efficacy St. Paul's doctrine had upon Agrippa: though he would not be converted, yet he could not but be convinced; his conscience was touched, though his heart was not renewed.

Learn hence, That there is certainly that in religion which carries its own evidence along with it, even to the consciences of ungodly men.

Observe, 2. How sad it is, when persons have enjoyed the scriptures, the preaching of the word, and all means of salvation, and yet are but almost Christians, and shall never enjoy the least salvation; they are within sight of heaven, and yet shall never have a sight of God.

Observe, 3. That such as will be Christians indeed, must not only be almost, but altogether Christians: I would that you, and all that hear me, says the apostle, were altogether such as I am, except these bonds.

Where note, The extraordinary charity and Christian compassion of St. Paul: he wishes them his graces, not his chains; he did not wish them his bonds and imprisonment, but he wished them the same liberty and enlargement by Jesus Christ, which he enjoyed; he would keep his sorrows and outward troubles to himself, but wishes they were acquainted with his inward consolations and comforts.

A good man wishes others as well as he wishes himself; and if at any time he wishes that which is penally evil to the worst of his enemies, he doth it with an eye to their spiritual and eternal good.

A good man dares not wish ill to those that have actually done ill to him; but wishes, prays, and endeavours the best good for them.

Observe here, How Agrippa, Festus, and the whole company, acquit the innocent apostle in their judgments and consciences, yea, with their tongues declare, that he deserves neither death nor bonds; yet at the same time that they acquit him, they discharged him not, but he is left in his enemies' hands, and at last put to death by the Gentiles.

But how, may it be said, was God's promises fulfilled then, I have appeared unto thee, to make thee a minister and a witness, and will deliver thee from the people, and from the Gentiles, unto whom I now send thee? Acts 26:16,17

How did God deliver him from the Gentiles, when he was at last delivered into their hands, and put to death by the Gentiles?

Answer, As long as the wisdom of God saw it fit and convenient for the purposes of his glory, and as a real mercy conducing to the apostle's good; as long as it was a true and beneficial deliverance, so long God wrought deliverance for him; nay, rather than fail, in a miraculous manner, no chains could bind him, no iron gates nor prison walls confine him. But when he had finished his course, run his race, fought the good fight of faith, and done the work which God set him about, it would not then have been a deliverance, but a real detriment, to have been kept longer from his reward.

Now might the apostle say, Give me my robes and my crown. God now made his word good to the apostle, to deliver him from the people and the Gentiles by making death his deliverer and deliverance.

Thus faithful is God in his promises to his people. He will deliver them in six troubles and in seven, in every danger, in every difficulty; but when death is the best deliverance, they shall have it as a covenant-mercy and blessing; for all things are ours, if we be Christ's, whether life or death, 1Cor 3:22.