Acts 26 Study Notes

26:1 This is Paul’s third apologetic or defensive speech in Acts; see 22:1; 24:10.

26:2-3 Paul began his captatio benevolentiae (see notes at 24:2-4,10) by flattering Agrippa about how fortunate he was to be making his defense before an expert in Jewish customs and laws.

26:4-5 My youth indicates that Paul had lived in Jerusalem since his teens. All this time his way of life had been known and seen by others, and he lived according to the strictest sect of Jewish religion, the Pharisees. In this way Paul painted a portrait of his character for Agrippa.

26:6-8 Paul distilled the entire controversy down to the hope in what God promised—that is, the resurrection of the dead. More than a mere tactic to pit Pharisees and Sadducees against one another, this was an accurate assessment of the Jewish complaint against Christianity: that Jesus was raised from the dead and that faith in him as risen Lord gives eternal life.

26:9-11 The reason for such a long narration is to show that Paul was a faithful Jew who also was a witness for Christ.

26:12-18 This is the third and final account of Paul’s conversion in the book of Acts (9:1-7; 22:6-11).

26:14 Only in this account of his conversion did Paul say the voice from heaven spoke to him in Aramaic, the common tongue of the first-century Jew (see note at 21:40). It is hard for you to kick against the goads probably meant that Paul should not resist the divine force that was moving him in a new direction.

26:16-18 These three verses are not included in the accounts of Paul’s conversion in chaps. 9 or 22, even though the mention of Paul’s ministry to the Gentiles was a message given to Ananias in Damascus (9:15; 22:15). Many scholars believe the essence of Paul’s mission to the Gentiles was revealed to him at the time of his conversion. Certainly these three verses summarize Paul’s ministry to both Jews and Gentiles.

26:19 I was not disobedient is a spectacular understatement in light of Paul’s faithfulness to God’s calling, even through remarkable hardships.

26:20-21 Paul’s faithfulness to “the heavenly vision” (v. 19) was the very reason the Jews seized him and wanted him dead. Thus, Paul’s stance is reminiscent of the one taken by “Peter and the apostles” in 5:29, where they said, “We must obey God rather than people.” This is living out the principle Jesus taught in Mt 10:28.

26:22-23 Paul emphasized that the message of Christ’s suffering, death, and resurrection matched OT teachings. He probably had in mind such prophetic passages as Is 52:13-53:12.

26:24 Festus took Paul to be mad because of talk about resurrection and Messiah, Jewish beliefs that seemed foolish to the Gentile world.

26:25-26 As evidence for his good judgment, Paul pointed out that the major events of Christianity had not taken place in a corner, out of sight and scrutiny. Jesus’s life, death, and resurrection were all public and could not have escaped King Agrippa’s notice.

26:27 Paul played to the king’s Jewishness. If Agrippa was a good Jew, he should have accepted the prophets and their message about Jesus.

26:28 Scholars disagree over whether Agrippa’s response was sarcastic anger, a jest, or a sign that Paul’s logic was close to persuading him.

26:29 Paul’s rhetorical skills were at their best as he concluded his speech. His confidence in Christ was such that he wished that all who listen could become as him, except for the chains.

26:30-31 Objective judgment could lead to only one conclusion: Paul was innocent. But Paul’s life was held in the service of the Lord, not the judgments of men.

26:32 The charges against Paul were found to be groundless before both Roman and Jewish authorities. Nevertheless, Paul’s appeal to Rome put his case in a special category that must be discharged by Caesar himself.