Expositor's Bible Commentary Commentary Acts 26

At Agrippa’s invitation to speak for himself, Paul, though manacled by chains (v.29), motioned with his hand for attention (cf. 21:40) and began speaking. While we have only a summary of his speech, it is the longest of Paul’s five defenses, undoubtedly reflecting the relative length of the address. Since Agrippa was considered an authority on the Jewish religion, he might have been expected to listen closely to Paul’s lengthy explanation of the relation of his message and ministry to the hope of Israel.

This was just the kind of situation Paul had longed for during two bleak years in prison—namely, a knowledgeable judge and a not inherently antagonistic audience before whom he could not only make his defense but also proclaim his message. Therefore he began with unusual fervor, expressing appreciation for the opportunity of speaking, complimenting the judge, and asking for patience in hearing him out. Since Festus had already said that Paul had not committed a capital crime (cf. 25:25), Paul chose to defend himself only against the charge that he had transgressed against Judaism.

This was just the kind of situation Paul had longed for during two bleak years in prison—namely, a knowledgeable judge and a not inherently antagonistic audience before whom he could not only make his defense but also proclaim his message. Therefore he began with unusual fervor, expressing appreciation for the opportunity of speaking, complimenting the judge, and asking for patience in hearing him out. Since Festus had already said that Paul had not committed a capital crime (cf. 25:25), Paul chose to defend himself only against the charge that he had transgressed against Judaism.

It was not in spite of his Jewish heritage but because of it, Paul insisted, that he believed and proclaimed what he did. So he began the body of his address by drawing together his Pharisaic background and his Christian commitment, arguing that the Jewish hope and the Christian message are inseparably related. His life had been spent among his people in his own country and in Jerusalem (v.4; cf. 22:3). He had lived as a Pharisee, “the strictest sect” of the Jewish religion (v.5; cf. Php 3:5–6). It was because of the Jewish hope in the resurrection of the dead that he was being tried (v.6). Ironically, the charges against him were brought, of all people, by the Jews themselves. Yet why should any of his audience think it “incredible that God raises the dead” (v.8), particularly when God had validated the truth of the resurrection by raising Jesus from the dead (cf. comment on 23:6)?

It was not in spite of his Jewish heritage but because of it, Paul insisted, that he believed and proclaimed what he did. So he began the body of his address by drawing together his Pharisaic background and his Christian commitment, arguing that the Jewish hope and the Christian message are inseparably related. His life had been spent among his people in his own country and in Jerusalem (v.4; cf. 22:3). He had lived as a Pharisee, “the strictest sect” of the Jewish religion (v.5; cf. Php 3:5–6). It was because of the Jewish hope in the resurrection of the dead that he was being tried (v.6). Ironically, the charges against him were brought, of all people, by the Jews themselves. Yet why should any of his audience think it “incredible that God raises the dead” (v.8), particularly when God had validated the truth of the resurrection by raising Jesus from the dead (cf. comment on 23:6)?