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.
23 That G1487 Christ G5547 should suffer, G3805 and that G1487 he should be the first G4413 that should rise G386 from G1537 the dead, G3498 and should G3195 shew G2605 light G5457 unto the people, G2992 and G2532 to the Gentiles. G1484
23 how that the Christ must suffer, `and' how that he first by the resurrection of the dead should proclaim light both to the people and to the Gentiles.
23 that the Christ is to suffer, whether first by a rising from the dead, he is about to proclaim light to the people and to the nations.'
23 [namely,] whether Christ should suffer; whether he first, through resurrection of [the] dead, should announce light both to the people and to the nations.
23 how the Christ must suffer, and how, by the resurrection of the dead, he would be first to proclaim light both to these people and to the Gentiles."
23 That the Christ would go through pain, and being the first to come back from the dead, would give light to the people and to the Gentiles.
My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring? O my God, I cry in the day time, but thou hearest not; and in the night season, and am not silent. But thou art holy, O thou that inhabitest the praises of Israel. Our fathers trusted in thee: they trusted, and thou didst deliver them. They cried unto thee, and were delivered: they trusted in thee, and were not confounded. But I am a worm, and no man; a reproach of men, and despised of the people. All they that see me laugh me to scorn: they shoot out the lip, they shake the head, saying, He trusted on the LORD that he would deliver him: let him deliver him, seeing he delighted in him. But thou art he that took me out of the womb: thou didst make me hope when I was upon my mother's breasts. I was cast upon thee from the womb: thou art my God from my mother's belly. Be not far from me; for trouble is near; for there is none to help. Many bulls have compassed me: strong bulls of Bashan have beset me round. They gaped upon me with their mouths, as a ravening and a roaring lion. I am poured out like water, and all my bones are out of joint: my heart is like wax; it is melted in the midst of my bowels. My strength is dried up like a potsherd; and my tongue cleaveth to my jaws; and thou hast brought me into the dust of death. For dogs have compassed me: the assembly of the wicked have inclosed me: they pierced my hands and my feet. I may tell all my bones: they look and stare upon me. They part my garments among them, and cast lots upon my vesture. But be not thou far from me, O LORD: O my strength, haste thee to help me. Deliver my soul from the sword; my darling from the power of the dog. Save me from the lion's mouth: for thou hast heard me from the horns of the unicorns. I will declare thy name unto my brethren: in the midst of the congregation will I praise thee. Ye that fear the LORD, praise him; all ye the seed of Jacob, glorify him; and fear him, all ye the seed of Israel. For he hath not despised nor abhorred the affliction of the afflicted; neither hath he hid his face from him; but when he cried unto him, he heard. My praise shall be of thee in the great congregation: I will pay my vows before them that fear him. The meek shall eat and be satisfied: they shall praise the LORD that seek him: your heart shall live for ever. All the ends of the world shall remember and turn unto the LORD: and all the kindreds of the nations shall worship before thee. For the kingdom is the LORD's: and he is the governor among the nations. All they that be fat upon earth shall eat and worship: all they that go down to the dust shall bow before him: and none can keep alive his own soul. A seed shall serve him; it shall be accounted to the Lord for a generation. They shall come, and shall declare his righteousness unto a people that shall be born, that he hath done this.
But now is Christ risen from the dead, and become the firstfruits of them that slept. For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming.
Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain: Whom God hath raised up, having loosed the pains of death: because it was not possible that he should be holden of it. For David speaketh concerning him, I foresaw the Lord always before my face, for he is on my right hand, that I should not be moved: Therefore did my heart rejoice, and my tongue was glad; moreover also my flesh shall rest in hope: Because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption. Thou hast made known to me the ways of life; thou shalt make me full of joy with thy countenance. Men and brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day. Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne; He seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption. This Jesus hath God raised up, whereof we all are witnesses.
Then he took unto him the twelve, and said unto them, Behold, we go up to Jerusalem, and all things that are written by the prophets concerning the Son of man shall be accomplished. For he shall be delivered unto the Gentiles, and shall be mocked, and spitefully entreated, and spitted on: And they shall scourge him, and put him to death: and the third day he shall rise again.
Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined.
Who hath believed our report? and to whom is the arm of the LORD revealed? For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him. He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not. Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all. He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth. He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken. And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth. Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand. He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities. Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors.
I have set the LORD always before me: because he is at my right hand, I shall not be moved. Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope. For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption. Thou wilt shew me the path of life: in thy presence is fulness of joy; at thy right hand there are pleasures for evermore.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Acts 26
Commentary on Acts 26 Commentary Critical and Explanatory on the Whole Bible
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).
3. I know thee to be expert, &c.—His father was zealous for the law, and he himself had the office of president of the temple and its treasures, and the appointment of the high priest [Josephus, Antiquities, 20.1.3].
hear me patiently—The idea of "indulgently" is also conveyed.
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.
5. if they would—"were willing to"
testify—but this, of course, they were not, it being a strong point in his favor.
after the most straitest—"the strictest."
sect—as the Pharisees confessedly were. This was said to meet the charge, that as a Hellenistic Jew he had contracted among the heathen lax ideas of Jewish peculiarities.
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."
7. Unto which promise—the fulfilment of it.
our twelve tribes—(Jas 1:1; and see on Lu 2:36).
instantly—"intently"; see on Ac 12:5.
serving God—in the sense of religious worship; on "ministered," see on Ac 13:2.
day and night, hope to come—The apostle rises into language as catholic as the thought—representing his despised nation, all scattered thought it now was, as twelve great branches of one ancient stem, in all places of their dispersion offering to the God of their fathers one unbroken worship, reposing on one great "promise" made of old unto their fathers, and sustained by one "hope" of "coming" to its fulfilment; the single point of difference between him and his countrymen, and the one cause of all their virulence against him, being, that his hope had found rest in One already come, while theirs still pointed to the future.
For which hope's sake, King Agrippa, I am accused of the Jews—"I am accused of Jews, O king" (so the true reading appears to be); of all quarters the most surprising for such a charge to come from. The charge of sedition is not so much as alluded to throughout this speech. It was indeed a mere pretext.
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).
17. Delivering thee from the people—the Jews.
and from the Gentiles—He was all along the object of Jewish malignity, and was at that moment in the hands of the Gentiles; yet he calmly reposes on his Master's assurances of deliverance from both, at the same time taking all precautions for safety and vindicating all his legal rights.
unto whom now I send thee—The emphatic "I" here denotes the authority of the Sender [Bengel].
18. To open their eyes, and to turn them from darkness to light—rather, "that they may turn" (as in Ac 26:20), that is, as the effect of their eyes being opened. The whole passage leans upon Isa 61:1 (Lu 4:18).
and from the power of Satan—Note the connection here between being "turned from darkness" and "from the power of Satan," whose whole power over men lies in keeping them in the dark: hence he is called "the ruler of the darkness of this world." See on 2Co 4:4.
that they may receive forgiveness … and inheritance among the sanctified by faith that is in me—Note: Faith is here made the instrument of salvation at once in its first stage, forgiveness, and its last, admission to the home of the sanctified; and the faith which introduces the soul to all this is emphatically declared by the glorified Redeemer to rest upon Himself—"FAITH, even THAT WHICH IS IN Me." And who that believes this can refrain from casting his crown before Him or resist offering Him supreme worship?
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.
20. showed … to them of Damascus, and at Jerusalem—omitting Arabia; because, beginning with the Jews, his object was to mention first the places where his former hatred of the name of Christ was best known: the mention of the Gentiles, so unpalatable to his audience, is reserved to the last.
repent and return to God, and do works meet for repentance—a brief description of conversion and its proper fruits, suggested, probably, by the Baptist's teaching (Lu 3:7, 8).
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.
23. That Christ should suffer, &c.—The construction of this sentence implies that in regard to the question "whether the Messiah is a suffering one, and whether, rising first from the dead, he should show light to the (Jewish) people and to the Gentiles," he had only said what the prophets and Moses said should come.
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.
26. the king knoweth, &c.—(See on Ac 26:1-3).
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.
28. Almost—or, "in a little time."
thou persuadest me to be a Christian—Most modern interpreters think the ordinary translation inadmissible, and take the meaning to be, "Thou thinkest to make me with little persuasion (or small trouble) a Christian"—but I am not to be so easily turned. But the apostle's reply can scarcely suit any but the sense given in our authorized version, which is that adopted by Chrysostom and some of the best scholars since. The objection on which so much stress is laid, that the word "Christian" was at that time only a term of contempt, has no force except on the other side; for taking it in that view, the sense is, "Thou wilt soon have me one of that despised sect."
29. I would to God, &c.—What unequalled magnanimity does this speech breathe! Only his Master ever towered above this.
not only … almost … but altogether—or, "whether soon or late," or "with little or much difficulty."
except these bonds—doubtless holding up his two chained hands (see on Ac 12:6): which in closing such a noble utterance must have had an electrical effect.
30-32. when he had thus spoken, the king rose—not over-easy, we may be sure.
32. This man might have been set at liberty if he had not appealed to Cæsar—It would seem from this that such appeals, once made, behooved to be carried out.