John Calvin Commentary Acts 26

We have explained for what purpose Paul was brought before that assembly, namely, so that Festus might write to Caesar as he would be counseled by Agrippa and the rest. Therefore, Paul does not use any plain or usual form of defense, but rather applies his speech to doctrine.

Luke indeed uses a word implying defense; yet it is one that is not at all unsuitable whenever an account of doctrine is given. Furthermore, because Paul knew well that Festus cared little for all that would be taken from the Law and Prophets, he turns to the king, whom he hoped would be more attentive, since he was no stranger to the Jewish religion.

And because Paul had until now spoken to deaf men, he now rejoices that he has found a man who, due to his skill and experience, can judge correctly. But just as he commends the skill and knowledge in Agrippa, because he is a lawful judge in those matters about which he is to speak, so, on the other hand, Paul asks him to hear him patiently; for otherwise, contempt and aversion would have been less excusable in Agrippa.

He calls those points of doctrine 'questions,' which were handled among the scribes, who were accustomed to discussing religion more subtly. By the word customs, he means those rites that were common to the whole nation. Therefore, the sum is this: King Agrippa was not ignorant either of doctrine or of the ceremonies of the Law.

What he introduces or concludes with, "Therefore, I beg you to hear me patiently" (as I said just now), signifies that the more expert a man is in Scripture, the more attentive he must be when the issue concerns religion. For what we understand does not trouble us so much.

And it is fitting that we are so careful about the worship of God, that it does not trouble us to hear those things that pertain to its definition, and especially when we have learned the principle, so that we may judge readily, if we wish to pay attention.

My life which I have led. He does not yet enter into the substance of the case; but because he was wrongfully accused and burdened with many crimes, lest King Agrippa should be prejudiced against the case due to hatred of the person, he first declares his innocence. For we know that when a sinister suspicion has once possessed the minds of men, all their senses are so closed off that they can admit nothing.

Therefore, Paul first drives away the clouds of evil opinion which were formed by false reports, so that he may be heard by pure and well-cleansed ears. By this we see that Paul was compelled by the necessity of the case to commend the life he had previously led.

But he does not dwell long on that point, but moves on immediately to the resurrection of the dead, when he says that he is a Pharisee. And I think that it is called the strictest sect, not in respect to holiness of life, but because it had more natural sincerity of doctrine, and greater learning.

For they boasted that they knew the secret meaning of the Scripture. And surely, since the Sadducees boasted that they stuck to the letter, they fell into shameful and gross ignorance after they had darkened the light of the Scripture. The Essenes, contenting themselves with an austere and strict kind of life, did not greatly care for doctrine.

Nor does it hinder this point at all that Christ inveighs principally against the Pharisees, as being the worst corrupters of Scripture (Matthew 23:13). For since they claimed for themselves the authority to interpret Scripture according to the hidden and secret meaning, from this came that boldness to change and innovate, with which the Lord is displeased.

But Paul does not touch upon those inventions which they had rashly devised, and which they enforced with tyrannical 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 fitting that the authority of that sect should be held in higher esteem in defending the sound and true faith than that of the others, which had departed further from natural purity. Moreover, Paul speaks only of the common perception, which regarded the appearance of more subtle knowledge.

For the hope of the promise. He now proceeds to the cause, namely, that he labors for the principal point of faith. And though he seems to have spoken generally of the resurrection, yet we may gather from the text that he begins with a further point, and that he comprehended those circumstances which properly belong to the faith of the gospel.

He complains that the Jews accused him because he maintained the hope of the promise made to the fathers. Therefore, this was the beginning and also the core of the matter: that the covenant which God had made with the fathers refers to eternal salvation. Thus, this was the sum of the disputation: that the Jewish religion was of no value unless they looked to the heavens and also lifted up their eyes to Christ, the author of the new life.

They boasted that they were chosen from among all people of the world. But their adoption profited them nothing, unless they trusted in the promised Mediator and looked to the inheritance of the kingdom of God. Therefore, we must understand much more than Luke plainly expresses.

And surely his narration has no other aim, except that we may know what things Paul discussed. But what this was, and in what words he uttered it, we cannot tell. Nevertheless, it behooves us to gather from a brief summary those things which pertain to this disputation, which was freely discussed before Agrippa, when Paul was granted the freedom to plead his own cause.

Whereunto our twelve tribes. Paul complains before Agrippa that the state of the Church has come to such a point that the priests oppose the common hope of all the faithful. It is as if he were saying, For what purpose do those of our nation, who worship God carefully and spend both days and nights in the duties of godliness, sigh in their prayers, if not that they may at last come to eternal life?

But this is the very goal at which I aim in all my doctrine; because, when the grace of redemption is set before people, the gate of the kingdom of heaven is opened with it. And when I preach the author of salvation raised from the dead, I offer the first-fruits of immortality in his person; and so, the earlier confirmation of his doctrine was taken from the Word of God, when he cited the promise made to the fathers.

Now, in the second place, he adds the consent of the Church. And this is the best way to maintain and uphold the articles of faith: that the authority of God comes first, and then the consent of the Church comes next. However, we ought, at the same time, wisely to choose the true Church, as Paul teaches us in this place by his own example. For though he knew that the priests used the guise of the Church against him, yet he boldly affirms that the sincere worshippers of God are on his side, and he is content with their defense.

For when he refers to the twelve tribes, he does not speak generally of all those who descended from Jacob according to the flesh, but he means only those who retained the true pursuit of godliness. For it would have been an unfitting thing to commend the entire nation for the fear of God, which was found only in a few.

The Papists act very disorderly in both respects: they oppress the Word of God by the voices and approval of men, and also give the name and title of the Catholic Church to a vile mob of unlearned and impure men, without any pretext or shame. But if we wish to prove that we think as the true Church thinks, we must begin with the prophets and apostles; then those whose godliness is known and evident must be gathered to them. If the Pope and his clergy are not on our side, we need not care greatly. And the true devotion of genuine religion is proved by perseverance and intensity, which was of particular significance at that time, especially when the Jews were in greatest misery.

Indeed, I do not doubt that he proved, both by reason and also by testimonies of Scripture, what he taught concerning the resurrection and the heavenly life. But for good reasons he calls back those to whom he speaks to the power of God, so that they do not judge it according to their own weak capacity.

For nothing is harder for men to grasp than that men’s bodies will be restored after they have been consumed. Therefore, since it is a mystery far surpassing human understanding, let the faithful remember how far the infinite power of God reaches, and not what they themselves comprehend, as the same Paul teaches in the third chapter of Philippians (Philippians 3:21).

For when he has said that our vile bodies will be made like the glorious body of Christ, he adds immediately, according to the mighty working whereby he is able to subdue all things to himself.

But men, for the most part, do injustice to God, as they do not want His arm to reach any further than their understanding and reason can reach; so that, as much as in them lies, they would desire to restrain the greatness of His works (which surpasses heaven and earth) within their narrow limits. But, on the other hand, Paul commands us to consider what God is able to do, so 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 omnipotence.