Paul’s Testifies Before King Agrippa
Acts 25:13-26:32
Introduction:
Perhaps you are familiar with One Day in the Life of Ivan Denisovich, by Alexander
Solzhenitsyn, trans. by Ralph Parker (New York: Penguin Books, 1963); on Kitabi Karandaşla Oxuyanlar
at http://www.kkoworld.com/kitablar/aleksandr_soljenitsin_ivan_denisovichin_bir_gunu-eng.pdf
[accessed 26 APR 2015].
[Note: I discovered that I had mistakenly referred to the author as Tolstoy when I preached this sermon as you will notice in the audio file. I have corrected this error in these notes, with apologies to Alexander Solzhenitsyn!]
[Note: I discovered that I had mistakenly referred to the author as Tolstoy when I preached this sermon as you will notice in the audio file. I have corrected this error in these notes, with apologies to Alexander Solzhenitsyn!]
What we are to consider in this account is “One day in
the life of the Apostle Paul.” This critical 24 hour period following two years
of being imprisoned as an innocent man is remarkable for several reasons that
will become apparent as we progress through the account.
We must consider these 47 verses together in order to
understand what happened during these 24 hours from beginning to end. The drama
of the turn of events in this sequence would likely be missed otherwise.
Therefore, we must move rapidly through each of the three paragraphs of the
outline, only pausing to focus on a few significant verses in each.
Outline:
I. The Problem of Paul Presented to King Agrippa
(25:13-27)
II. The Permission for Paul to Proclaim to King Agrippa
(26:1-23)
III. The Persuasion from Paul Passes by King Agrippa (26:24-32)
Transition: This is all about the “chain of
command,” and an appeal to a higher authority!
I. The Problem of Paul Presented to King Agrippa
(25:13-27)
1. Festus Presents King Agrippa with a Review of Paul’s
Case (25:13-21)
2. King Agrippa Agrees to Hear Paul Himself (25:22)
3. Festus Introduces Paul with the Reason for the Hearing
before King Agrippa (25:23-27)
1. Festus Presents King Agrippa with a Review of
Paul’s Case (25:13-21)
13 And
after certain days king Agrippa and Bernice came unto Caesarea to salute
Festus. 14 And when they had been there many days, Festus declared
Paul’s cause unto the king, saying, There is a certain man left in bonds by
Felix: 15 About whom, when I was at Jerusalem, the chief priests and
the elders of the Jews informed me, desiring to have judgment against him. 16
To whom I answered, It is not the manner of the Romans to deliver any man
to die, before that he which is accused have the accusers face to face, and
have licence to answer for himself concerning the crime laid against him. 17
Therefore, when they were come hither, without any delay on the morrow I
sat on the judgment seat, and commanded the man to be brought forth. 18 Against
whom when the accusers stood up, they brought none accusation of such things as
I supposed: 19 But had certain questions against him of their own
superstition, and of one Jesus, which was dead, whom Paul affirmed to be alive.
20 And because I doubted of such manner of questions, I asked him
whether he would go to Jerusalem, and there be judged of these matters. 21
But when Paul had appealed to be reserved unto the hearing of Augustus, I
commanded him to be kept till I might send him to Caesar.
Festus seems to have a clear understanding, and an
objective assessment of the Paul’s case.
Paul’s innocence is established once again. From Claudius
Lysias, to the Pharisees in the Council, and now from Felix, to Festus, the
conclusion is that there are no credibile or provable charges that might be
brought against Paul. At every stage of this multi-year legal journey he has
been vindicated.
2. King Agrippa Agrees to Hear Paul Himself (25:22)
Then Agrippa said unto Festus, I would
also hear the man myself. To morrow, said he, thou shalt hear him.
3. Festus Introduces Paul with the Reason for the
Hearing before King Agrippa (25:23-27)
23 And on
the morrow, when Agrippa was come, and Bernice, with great pomp, and was
entered into the place of hearing, with the chief captains, and principal men
of the city, at Festus’ commandment Paul was brought forth. 24 And
Festus said, King Agrippa, and all men which are here present with us, ye see
this man, about whom all the multitude of the Jews have dealt with me, both at
Jerusalem, and also here, crying that he ought not to live any longer. 25 But
when I found that he had committed nothing worthy of death, and that he himself
hath appealed to Augustus, I have determined to send him. 26 Of whom
I have no certain thing to write unto my lord. Wherefore I have brought him
forth before you, and specially before thee, O king Agrippa, that, after
examination had, I might have somewhat to write. 27 For it seemeth
to me unreasonable to send a prisoner, and not withal to signify the crimes
laid against him.
The most striking verses in this entire last half of
chapter 25 are the last two. Here in verses 26-27 Festus explains his problem
in this very public hearing as the basis for the hearing. He doesn’t know what
to tell Caesar, and he has to write something to accompany the prisoner to Rome
explaining why he has been sent there. This, then, is the simple goal Festus
has in mind for this hearing: to solicit King Agrippa’s help in acquiring
content for a letter to Augustus Caesar about the Apostle Paul.
II. The Permission for Paul to Proclaim to King
Agrippa (26:1-23)
1. Paul Addresses the King (26:1-3)
2. Paul Introduces Himself Leading Up to His Encounter
with Christ (26:4-12)
3. Paul Explains His Encounter with Christ (26:13-18)
4. Paul Relates the Consequences of His Encounter with
Christ (26:19-23)
1. Paul Addresses the King (26:1-3)
Notice should be taken of both the manner and the content
of this initial address.
1) Paul’s delight
at the opportunity to present his apology (26:1-2)
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:
Matthew 10:18 — And ye shall be brought
before governors and kings for my sake, for a testimony against them and the
Gentiles.
Acts 9:15 — But the Lord said unto him,
Go thy way: for he is a chosen vessel unto me, to bear my name
before the Gentiles, and kings, and the children of Israel:
2) Paul’s acknowledgment
of King Agrippa’s expertise (26:3)
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.
2. Paul Introduces Himself Leading Up to His Encounter
with Christ (26:4-12)
Comparison should be made to the initial account of Paul’s
conversion in Acts 9:1-30, and Paul’s previous recounting of those events in Jerusalem
in Acts 22:3-21. There are very significant differences in this testimony. The
first major difference is found in these verses in 6-8.
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. 12 Whereupon
as I went to Damascus with authority and commission from the chief priests,
Three concepts, three truths, are connected here in these
verses that we have seen Paul emphasize before: hope, promise, and
resurrection. In the first case, the word “hope” occurs three times in these
verses, so this emphasis should not be missed. This hope, however, is very
specific, and is rooted in the promise made by God unto the Fathers, i.e.,
Abraham, Isaac, Jacob, David, etc. This hope, specifically rooted in the
promise, has been fulfilled in Christ. Strangely enough, when Paul clarifies
the nature of “the hope of the promise” as resurrection he does so in a
rhetorical question directed at King Agrippa!
3. Paul Explains His Encounter with Christ (26:13-18)
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.
The next major difference is here in verses 16-18.
1) The Lord made
Paul two things — a minister and a witness
2) The Lord gave
Paul two bodies of content — what he has already seen and what he will see
3) The Lord
delivered Paul from two groups of opponents — the Jews and the Gentiles
4) The Lord gave
Paul two purposes in conversion — from darkness to light and from Satan’s
power to God’s
5) The Lord
presents Paul with two goals in ministry — forgiveness and inheritance
4. Paul Relates the Consequences of His Encounter with
Christ (26:19-23)
19 Whereupon, O king Agrippa,
I was not disobedient unto the heavenly vision: 20 But shewed first
unto them of Damascus, and at Jerusalem, and throughout all the coasts of
Judaea, 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 shew light unto the people,
and to the Gentiles.
This last part of Paul’s testimony is an up to date
summarization of his career since his encounter with Christ. It includes some
details also found in 9:19-30 and 22:17-21, but much that is not in either the
original account or the intervening testimony to it.
From beginning to end there is an issue of authority at
stake here. While Paul recognizes Agrippa as King ( vv. 2, 7, 13, and 19), and
respects his authority, he is witnessing to a higher authority. Paul’s
allegiance is to the resurrected One who
is the King of kings, the enthroned Messiah of the Jews, and the Lord of heaven
and earth. Paul cannot be disobedient to his commission from the ascended
Messiah, but calls on “small and great” to repent and be converted at the
command from the Shekinah glory.
This is a “chain of command” issue. Paul has positioned
himself between the King and Christ, the King of kings. Paul is here as the
ambassador of Christ, the Lord of all. The Gospel does not change based on
rank, or political station. It is the same for all. The message is not altered
no matter who it is preached to. All are sinners. All must repent and be
converted.
God is in control in all of this. He is helping Paul at
every turn of events to escape his enemies, to establish his innocence, and to
receive opportunities to witness and to minister.
Notice the three elements of Paul’s preaching in verse
20: 1) repent, 2) turn to God, and, 3) do good works consistent with repentance
and that manifest true conversion. The first two elements are joined together,
and are seen as naturally/supernaturally producing the third element which
necessarily flows from them. The Gospel never leaves people comfortable or
stagnant in their sins! Failure to preach whole-souled repentance, and failure
to require credible conversion are alike failures to preach the Gospel of Jesus
Christ!
Paul insists that the Gospel he has been preaching is
totally consistent with the Scriptures. He outlines the Scriptural facts of the
Gospel as prophesied by the inspired authors of the Old Testament: 1) Christ
should suffer, 2) Christ should rise from the dead, and, 3) Christ should
illumine Jews and Gentiles.
III. The Persuasion from Paul Passes by King Agrippa
(26:24-32)
1. The Response of Festus (26:24)
2. The Reply of Paul (26:25-27)
3. The Response of King Agrippa (26:28-32)
1. The Response of Festus (26:24)
And as he thus spake for himself,
Festus said with a loud voice, Paul, thou art beside thyself; much learning
doth make thee mad.
1) The frustration
of Festus — remember the presenting problem that precipitated this hearing
in the first place — is evident in his volume as he is venting against Paul
“with a loud voice.”
2) The failure of
Festus — rooted in his unbelief — to comprehend anything of Paul’s witness
to the resurrected Christ is manifest in the only explanation he can come up
with, Paul has lost his mind and become insane.
2. The Reply of Paul (26:25-27)
1) The Reply of
Paul to Festus (26:25-26)
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.
No, you are wrong. The opposite is actually true. You
have never heard anything more sane than what I just spoke in your hearing.
And, furthermore, King Agrippa will back me up on this. I have no doubt that he
knows exactly what I am talking about.
2) The Query from
Paul to Agrippa (26:27)
King Agrippa, believest thou the
prophets? I know that thou believest.
What about it, King Agrippa, do you believe the Bible,
and specifically what is prophesied in the Scriptures? I don’t doubt that you
do, but I need to ask anyway.
3. The Response of King Agrippa (26:28-32)
1) King Agrippa’s
Response to Paul’s Query (26:28)
Then Agrippa said unto Paul, Almost
thou persuadest me to be a Christian.
Notice that Agrippa does not answer Paul’s question!
This verse has been translated variously.[1]
Bruce M. Metzger sympathizes with the translators:
“The difficulty of capturing the nuances intended in this
verse is notorious.”[2]
(1) The first issue that has been handled differently in
the translations is whether to understand this sentence declaratively or
interrogatively; as a statement, perhaps as an exclamation, or as a question. The
only prominent modern translation that does not render this as a question is
the NASB, although the ESV and the NLT present it as a declarative sentence in
a marginal reading. The HCSB, and the NIV phrase it as a question with no marginal
alternative.
(2) Also, the initial prepositional phrase, which is
rendered “almost” in English translations from 1557 to 1611,[3]
is translated as a temporal adverbial phrase in the NASB, ESV, NIV, and NLT —
“in a short time” or “so quickly” — while the HCSB opted for a non-temporal
approach: “so easily.” This same phrase also occurs in the next verse where
decisions concerning how it is to be understood in both verses are complicated
by a textual issue involving the contrasting phrase that follows it.[4]
It is noteworthy that the NLT marginal reading for verse 28 sounds remarkably
similar to that of the Authorized Version.
(3) A final difference is due to a textual issue
involving the infinitive found at the end of the verse, with two entirely
different root verbs in the extant witnesses to the text: “to become” in the
Majority Text, and “to make” in the Critical Texts.[5]
The evident power of Paul’s preaching is matched only by
the power of Agrippa’s sinful resistance to the Gospel.
“Almost” is only good in horseshoes, hand grenades,
magnums, and government work!
“A miss is as good as a mile” when it comes to salvation
by grace through faith!
“He who is almost persuaded is almost saved, and to
be almost saved is to be entirely lost.”
— Rev. Mr. Brundage[6]
2) The
Evangelistic Heart of the Great Apostle (26:29)
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.
“altogether” — How the previous verse is translated will
influence how this one is also, since the same initial phrase is included: “in
a short time” or “with a little” — NASB, margin.
Paul makes clear that however Agrippa intended this is
not the point. What is the point is that Agrippa and all who are in attendance
in this court need to get to the point that Paul is at in acknowledging Jesus
as Lord, and as the fulfillment of the promise of God.
Whatever it takes! However long it takes!
3) The End of the
Matter — The Judgment of King Agrippa (26:30-32)
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 Caesar.
Festus does not get what he wanted out of this, anymore
than the Jews did during his own previous hearing. Agrippa confirms even more
certainly what Festus suspected all along. Paul is innocent, but Paul is going
before Caesar.
King Agrippa concludes what might have been concerning
Paul, but what cannot be, since he appealed to Caesar.
Paul was not privy to this post-hearing conversation, but
if he had he could have clarified to King Agrippa that he might have been
saved, he might have been set at liberty from his sins, if he had appealed to
Christ! Agrippa might have been “set at liberty” if he had not said “almost!”
Conclusion:
Isaiah 55:6-7 — Seek ye the LORD while he may be
found, call ye upon him while he is near: Let the wicked forsake his way,
and the unrighteous man his thoughts: and let him return unto the LORD, and he
will have mercy upon him; and to our God, for he will abundantly pardon.
“Almost Persuaded,” by Philip P. Bliss, in The Charm: A Collection of Sunday School Music (1871).
““He who is almost
persuaded is almost saved, and to be almost saved is to be entirely
lost,” were the words with which the Rev. Mr. Brundage ended one of his sermons.
P. P. Bliss, who was in the audience, was much impressed with the thought, and
immediately set about the composition of what proved to be one of his
most popular songs.
One of the most impressive
occasions on which this hymn was sung was in the Agricultural Hall in London,
in 1874, when Mr. Gladstone was present. At the close of his sermon Mr.
Moody asked the congregation to bow their heads, while I sang “Almost Persuaded.”
The stillness of death prevailed throughout the audience of over fifteen
thousand, as souls were making their decisions for Christ.”
— Ira D. Sankey, My Life and the Story of the Gospel Hymns (New York: Harper & Brothers,
1906, 1907), pg. 112; on Internet Archive at https://archive.org/details/mylifeandthestor00sankuoft [accessed 17 APR 2015]; cited on CyberHymnal at http://cyberhymnal.org/htm/a/l/m/almostpe.htm [accessed 17 APR 2015].
“This was
suggested by the following passage in a sermon by the Rev. Mr. Brundage, Bliss
being present at its delivery:—" He who is almost persuaded is almost
saved, but to be almost saved is to be entirely lost."
— John Julian, Dictionary of Hymnology (1907); cited on Hymnary at http://www.hymnary.org/text/almost_persuaded_now_to_believe_almost_p
[accessed 17 APR 2015].
Of local interest:
Israel Brundage —
“He pursued the college course at Amherst College until the Junior year,
when ill health compelled him to relinquish it. He was graduated at the Union
Theological Seminary, New York, in 1856; settled over N. S. Presbyterian
churches at Prompton, and Waymart, Pennsylvania (Wayne county), 1856-64; at
Kirkwood, New York (1864-7), and at Paxton, Illinois (after 1867), over the
Congregational Church.”
— Crider and
McDowell Families Genealogy at http://www.cridermcdowellfamily.com/genealogy/ppl/e/6/bede1d4e52d6af32e6e.html
[accessed 17 APR 2015].
Isaiah 55:6-7 — Seek ye the LORD while he may be found,
call ye upon him while he is near: Let the wicked forsake his way, and the
unrighteous man his thoughts: and let him return unto the LORD, and he will
have mercy upon him; and to our God, for he will abundantly pardon.
Complete outline:
I. The Problem of Paul Presented to King Agrippa
(25:13-27)
1. Festus Presents King Agrippa
with a Review of Paul’s Case (25:13-21)
2. King Agrippa Agrees to Hear
Paul Himself (25:22)
3. Festus Introduces Paul with
the Reason for the Hearing before King Agrippa (25:23-27)
II. The Permission of Paul to Proclaim to King Agrippa
(26:1-23)
1. Paul Addresses the King
(26:1-3)
2. Paul Introduces Himself
Leading Up to His Encounter with Christ (26:4-12)
3. Paul Explains His Encounter
with Christ (26:13-18)
4. Paul Relates the Consequences
of His Encounter with Christ (26:19-23)
III. The Persuasion of Paul Passes by King Agrippa
(26:24-32)
1. The Response of Festus
(26:24)
2. The Reply of Paul (26:25-27)
3. The Response of King Agrippa
(26:28-32)
[Sermon preached 19
APR 2015 by Pastor John T. “Jack” Jeffery at Wayside Gospel Chapel, Greentown,
PA.]
Appendix 1 — The
Three Parallel Accounts of Saul’s Conversion in Acts — Acts 9:1-30;
22:3-21; and 26:4-23
I. The Background to the Conversion of Saul
Acts 9:1-2
|
Acts 22:3-5
|
Acts 26:4-12
|
1 And Saul, yet breathing out threatenings and slaughter
against the disciples of the Lord, went unto the high priest, 2
And desired of him letters to Damascus to the synagogues, that if he found
any of this way, whether they were men or women, he might bring them bound
unto Jerusalem.
|
3 I am verily a man
which am a Jew, born in Tarsus, a
city in Cilicia, yet brought up in this city at the feet of Gamaliel, and taught according to the perfect
manner of the law of the fathers, and was zealous toward God, as ye all are
this day. 4 And I persecuted this way unto the death, binding and
delivering into prisons both men and women. 5 As also the high
priest doth bear me witness, and all the estate of the elders: from whom also
I received letters unto the brethren, and went to Damascus, to bring them
which were there bound unto Jerusalem, for to be punished.
|
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. 12
Whereupon as I went to Damascus with authority and commission from the chief
priests,
|
II. The Confrontation with the Lord - The
Conversion of Saul on the Damascus Road
Acts 9:3-9
|
Acts 22:6-11
|
Acts 26:13-18
|
3 And as he journeyed, he came near Damascus: and
suddenly there shined round about him a light from heaven: 4 And
he fell to the earth, and heard a voice saying unto him, Saul, Saul, why
persecutest thou me? 5 And he said, Who art thou, Lord? And the
Lord said, I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks.
6 And he trembling and astonished said, Lord, what
wilt thou have me to do? And the Lord
said unto him, Arise, and go into the city, and it shall be told thee
what thou must do. 7 And the men which journeyed with him stood
speechless, hearing a voice, but seeing no man. 8 And Saul arose
from the earth; and when his eyes were opened, he saw no man: but they led
him by the hand, and brought him
into Damascus. 9 And he was three days without sight, and neither
did eat nor drink.
|
6 And it came to pass, that, as I made my journey,
and was come nigh unto Damascus about noon, suddenly there shone from heaven
a great light round about me. 7 And I fell unto the ground, and
heard a voice saying unto me, Saul, Saul, why persecutest thou me? 8
And I answered, Who art thou, Lord? And he said unto me, I am Jesus of
Nazareth, whom thou persecutest. 9 And they that were with me saw
indeed the light, and were afraid; but they heard not the voice of him that
spake to me. 10 And I said, What shall I do, Lord? And the Lord
said unto me, Arise, and go into Damascus; and there it shall be told thee of
all things which are appointed for thee to do. 11 And when I could
not see for the glory of that light, being led by the hand of them that were
with me, I came into Damascus.
|
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.
|
III. The Ministry of Ananias - The Healing and
Baptism of Saul
Acts 9:10-18
|
Acts 22:12-16
|
Acts 26
|
10 And there was a certain disciple at Damascus, named
Ananias; and to him said the Lord in a vision, Ananias. And he said, Behold,
I am here, Lord. 11 And
the Lord said unto him, Arise, and
go into the street which is called Straight, and enquire in the house of
Judas for one called Saul, of
Tarsus: for, behold, he prayeth, 12 And hath seen in a vision a
man named Ananias coming in, and putting
his hand on him, that he might receive his sight. 13 Then
Ananias answered, Lord, I have heard by many of this man, how much evil he
hath done to thy saints at Jerusalem: 14 And here he hath
authority from the chief priests to bind all that call on thy name. 15
But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to
bear my name before the Gentiles, and kings, and the children of Israel: 16
For I will shew him how great things he must suffer for my name’s sake. 17
And Ananias went his way, and entered into the house; and putting his hands
on him said, Brother Saul, the Lord,
even Jesus, that appeared unto thee in the way as thou camest, hath sent
me, that thou mightest receive thy sight, and be filled with the Holy Ghost.
18 And immediately there fell from his eyes as it had been
scales: and he received sight forthwith, and arose, and was baptized.
|
12 And one Ananias, a devout man according to the law,
having a good report of all the Jews which dwelt there, 13 Came unto me, and stood, and said unto me,
Brother Saul, receive thy sight. And the same hour I looked up upon him. 14
And he said, The God of our fathers hath chosen thee, that thou shouldest
know his will, and see that Just One, and shouldest hear the voice of his
mouth.
15 For thou shalt be his witness unto all men of what thou
hast seen and heard.
16 And now why tarriest thou? arise, and be baptized, and
wash away thy sins, calling on the name of the Lord.
|
IV. The Aftermath of the Conversion of Saul - The
Inauguration of his Ministry
Acts 9:19-30
|
Acts 22:17-21
|
Acts 26:19-23
|
19 And when he had received meat, he was strengthened. Then
was Saul certain days with the disciples which were at Damascus. 20
And straightway he preached Christ in the synagogues, that he is the Son of
God. 21 But all that heard
him were amazed, and said; Is not this he that destroyed them which
called on this name in Jerusalem, and came hither for that intent, that he
might bring them bound unto the chief priests? 22 But Saul
increased the more in strength, and confounded the Jews which dwelt at
Damascus, proving that this is very Christ. 23 And after that many
days were fulfilled, the Jews took counsel to kill him: 24 But
their laying await was known of Saul. And they watched the gates day and
night to kill him. 25 Then the disciples took him by night, and
let him down by the wall in a
basket. 26 And when Saul was come to Jerusalem, he assayed to join
himself to the disciples: but they were all afraid of him, and believed not
that he was a disciple. 27 But Barnabas took him, and brought him to the apostles, and declared
unto them how he had seen the Lord in the way, and that he had spoken to him,
and how he had preached boldly at Damascus in the name of Jesus. 28
And he was with them coming in and going out at Jerusalem. 29 And
he spake boldly in the name of the Lord Jesus, and disputed against the
Grecians: but they went about to slay him. 30 Which when the brethren knew, they brought him down to Caesarea,
and sent him forth to Tarsus.
|
17 And it came to pass, that, when I was come again to
Jerusalem, even while I prayed in the temple, I was in a trance; 18
And saw him saying unto me, Make haste, and get thee quickly out of
Jerusalem: for they will not receive thy testimony concerning me. 19
And I said, Lord, they know that I imprisoned and beat in every synagogue
them that believed on thee: 20 And when the blood of thy martyr
Stephen was shed, I also was standing by, and consenting unto his death, and
kept the raiment of them that slew him. 21 And he said unto me,
Depart: for I will send thee far hence unto the Gentiles.
|
19 Whereupon, O king Agrippa, I was not disobedient
unto the heavenly vision: 20 But shewed first unto them of
Damascus, and at Jerusalem, and throughout all the coasts of Judaea, 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 shew light unto the people, and to the Gentiles.
|
Appendix 2 — New
Testament Greek Grammars and Vocabulary Works Consulted
F. Blass, and A. Debrunner, trans. and rev. Robert W.
Funk, A Greek Grammar of the New Testament
and Other Early Christian Literature, 9th ed. (Chicago: The University of
Chicago Press, 1961).
Colin Brown, gen. ed., The New International Dictionary of New Testament Theology, 3
vols., English ed. (Grand Rapids: Zondervan Publishing House, 1971, 1978 ;
trans. from Germ. original, Theologisches
Begriffslexikon Zum Neuen Testament by Theologischer Verlag Rolf Brockhaus,
Wuppertal).
Ernest De Witt Burton, Syntax of the Moods and Tenses in New Testament Greek, 3rd ed.
(Grand Rapids: Kregel Publications, 1978 reprint of 1900 edition, University of
Chicago Press, Chicago).
H. E. Dana and Julius R. Mantey, A Manual Grammar of the Greek New Testament (Toronto: The Macmillan
Co., 1927, 1955).
George Adolf Deissmann, Bible Studies, trans. Alexander Grieve (Winona Lake, IN: Alpha
Publications, n.d.; 1979 reprint of the 1923 T. & T. Clark printing).
Adolf Deissmann, Light
from the Ancient East: The New Testament Illustrated by Recently Discovered
Texts of the Graeco-Roman World, 4th rev. ed. of Licht vom Osten (Tübingen, 1909, 1923), trans. Lionel R. M.
Strachan (Grand Rapids: Baker Book House, n.d.; 1978 ed.).
Adolf Deissmann, Paul:
A Study in Social and Religious History, 2nd ed., trans. William E. Wilson
(New York: Harper Torchbooks, n.d.).
Gerhard Kittel, and Gerhard Friedrich, eds., Theological Dictionary of the New Testament,
10 vols., trans. Geoffrey W. Bromiley (Grand Rapids: Wm. B. Eerdmans Publishing
Co., 1967).
Johannes P. Louw,
and Eugene A. Nida, eds., Greek-English
Lexicon of the New Testament: Based on Semantic Domains, 2 vols., 2nd ed. (New
York: United Bible Societies, 1988, 1966, elec. ed. 1996).
C. F. D. Moule, An
Idiom-Book of New Testament Greek, 2nd ed. (New York: Cambridge University
Press, 1959, 1953).
James Hope Moulton, Prolegomena,
3rd ed., Vol. I in James Hope Moulton, A
Grammar of New Testament Greek (Edinburgh: T. & T. Clark, n.d.).
James Hope Moulton and George Milligan, The Vocabulary of the Greek Testament
Illustrated from the Papyrii and other Non-literary Sources, one-volume ed.
(Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d., 1976 reprint; from 1930
orig. by Hodder & Stoughton, London).
A. T. Robertson, A
Grammar of the Greek New Testament in the Light of Historical Research (Nashville:
Broadman Press, 1934).
Nigel Turner, Syntax,
Vol. III in James Hope Moulton, A Grammar
of New Testament Greek (Edinburgh: T. & T. Clark, 1963).
Nigel Turner, Style,
Vol. IV in James Hope Moulton, A Grammar
of New Testament Greek (Edinburgh: T. & T. Clark, 1976).
G. B. Winer A
Treatise on the Grammar of New Testament Greek: Regarded as a Sure Basis for
New Testament Exegesis, 3rd ed., trans. W. F. Moulton, 9th ed. (Edinburgh:
T&T Clark, 1882).
Appendix 3 — Resources
on Acts
G. K. Beale and D. A. Carson, eds., Commentary on the New Testament Use of
the Old Testament (Grand Rapids: Baker Academic, 2007), pp. 513-606.
Paul Barnett, The
Birth of Christianity: The First Twenty Years, After Jesus, Vol. 1 (Grand Rapids: William B. Eerdmans Publishing
Co., 2005).
Darrell L. Bock, Acts,
Baker Exegetical Commentary on the New
Testament, eds. Robert W. Yarbrough and Robert H. Stein (Grand Rapids:
Baker Academic, 2007).
F. F. Bruce, The Acts of the Apostles: The Greek Text
with Introduction and Commentary, 2nd ed. (Grand Rapids: Wm. B. Eerdmans
Publishing Co., 1951, 1952).
Dennis E. Johnson, The Message of Acts in the History of
Redemption (Phillipsburg, NJ: P&R Publishing, 1997).
I. Howard Marshall, Acts:
An Introduction And Commentary, Vol. 5 in Tyndale New Testament Commentaries, gen. ed. Leon Morris (Downers
Grove, IL: InterVarsity Press, 1980; 2008 reprint).
David G. Peterson, The
Acts of the Apostles, in The Pillar
New Testament Commentaries, gen. ed. D. A. Carson (Grand Rapids: William B.
Eerdmans Publishing Co., 2009).
John B. Polhill, Acts,
Vol. 26 in The New American Commentary,
gen. ed. David S. Dockery (Nashville, TN: Broadman & Holman, Publishers,
1992).
Eckhard J. Schnabel, Acts,
Vol. 5 in the Zondervan Exegetical
Commentary on the New Testament, gen. ed. Clinton E. Arnold (Grand Rapids:
Zondervan, 2012).
W. C. van Unnik, “The ‘Book of Acts’ the Confirmation of
the Gospel,” in Novum Testamentum 4:1
(OCT 1960), pp. 26-59; reprinted in The
Composition of Luke’s Gospel: Selected Studies from Novum Testamentum,
compiled by David E. Orton, Vol. 1 of Brill’s
Readers in Biblical Studies (Leiden: Brill, 1999), pp. 184-218.
William H. Willimon, Acts,
in Interpretation: A Bible Commentary for
Teaching and Preaching, series ed. James Luther Mays, New Testament ed.
Paul J. Achtemeier (Louisville, KY: Westminster John Knox Press, 2010).
Appendix 4 — Resources on Paul
Kenneth E. Bailey, Paul Through Mediterranean Eyes: Cultural
Studies in 1 Corinthians (Downers Grove, IL: IVP Academic, 2011).
F. F. Bruce, Paul:
Apostle of the Heart Set Free (Grand Rapids: William B. Eerdmans Publishing
Co., 1977).
D. A. Carson, The
Gagging of God: Christianity Confronts Pluralism (Grand Rapids: Zondervan,
1996), pp. 496-501.
W. J. Conybeare and J. S. Howson, The Life, Times and Travels of St. Paul, 2 vols. in 1, unabridged
American ed. (New York: E. B. Treat U Co., 1869); on Google Books at http://books.google.com/books?id=Bn1CAAAAIAAJ&printsec=frontcover#v=onepage&q&f=false
[accessed 12 FEB 2013].
Adolf Deissmann, Paul:
A Study in Social and Religious History, 2nd ed., trans. William E. Wilson
(New York: Harper Torchbooks, n.d.).
F. W. Farrar, The Life
and Work of St. Paul (New York: E. P. Dutton and Co., 1889); on Google Books at http://books.google.com/books?id=RB2KeCSM6KsC&printsec=frontcover#v=onepage&q&f=false
[accessed 12 FEB 2013].
Bruce N. Fisk, “Paul: Life and
Letters”, in The Face of New Testament
Studies: A Survey of Recent Research, ed. Scot McKnight and Grant R. Osborne
(Grand Rapids: Baker Academic, 2004), pp. 283-325.
Richard B. Gaffin, Jr.,
"Acts and Paul", 46 lectures (MP3 format), WTS Resources Media Center
on Westminster Theological Seminary
at http://wts.edu/resources/media.html?paramType=audio&filterTopic=5&filterSpeaker=10&filterYear=2005 [accessed 20 MAR 2013].
Frank J. Goodwin, A
Harmony of the Life of the St. Paul According to the Acts of the Apostles and
the Pauline Epistles (New York: American Tract Society, 1895); on Google Books at http://books.google.com/books?id=YgpEAAAAYAAJ&printsec=frontcover#v=onepage&q&f=false
[accessed 12 FEB 2013].
Richard N. Longenecker, The
Ministry And Message Of Paul (Grand Rapids: Zondervan, 1971).
Richard N. Longenecker, Paul,
Apostle Of Liberty (New York: Harper & Row, 1964).
Richard N. Longenecker, ed., The Road From Damascus : The Impact Of Paul's Conversion On His Life,
Thought, And Ministry (Grand Rapids: Eerdmans, 1997).
Richard N. Longenecker, Studies
In Paul, Exegetical And Theological (Sheffield : Sheffield Phoenix Press,
2004).
J. Gresham Machen, The
Origin of Paul's Religion: The James Sprunt Lectures Delivered at Union
Theological Seminary in Virginia (Grand Rapids: Wm. B. Eerdmans Publishing
Co., 1925).
Leon Morris, The
Apostolic Preaching of the Cross (Grand Rapids: Wm. B. Eerdmans Publishing
Co., 1955).
John Pollock, The
Apostle: A Life of Paul, 3rd ed. (Colorado Springs: David C. Cook, 1969,
2012); also published as The Man Who
Shook the World (Wheaton: Victor Books, 1972; originally The Apostle: A Life of Paul, New York:
Doubleday, 1969).
Stanley E. Porter, Paul
in Acts, in Library of Pauline
Studies, gen. ed. Stanley E. Porter (Peabody, MA: Hendrickson Publishers,
Inc., 1999; 2001 reprint of The Paul of
Acts: Essays in Literary Criticism, Rhetoric and Theology, in Wissenschaftliche Untersuchungen zum Neuen
Testament 115, by Mohr Siebeck, Tubingen).
W. M. Ramsay, The
Cities of St. Paul: Their Influence on his Life and Thought (New York: A.
C. Armstrong and Son; London: Hodder and Stoughton, 1908); on Google Books at http://books.google.com/books?id=JryEbmKool0C&printsec=frontcover#v=onepage&q&f=false
[accessed 13 FEB 2013].
W. M. Ramsay, Pauline
and Other Studies in Early Christian History (New York: A. C. Armstrong and
Son, 1906); on Google Books at http://books.google.com/books?id=-1ZJAAAAYAAJ&printsec=frontcover#v=onepage&q&f=false [accessed
13 FEB 2013].
W. M. Ramsay, St. Paul
the Traveler and the Roman Citizen, 10th ed. (London: Hodder and Stoughton,
1907); on Christian Classics Ethereal
Library (CCEL) at http://www.ccel.org/ccel/ramsay/paul_roman.html
[accessed 13 FEB 2013].
W. M. Ramsay, The
Teaching of Paul in terms of The Present Day: The Deems Lectures in New York
University (London: Hodder and Stoughton, 1914); on Internet Archive at http://ia600404.us.archive.org/2/items/teachingofpaulin00rams/teachingofpaulin00rams.pdf
[accessed 13 FEB 2013].
A. T. Robertson, Epochs
in the Life of Paul: A Study of Development in Paul's Character (Grand
Rapids: Baker Book House, 1974).
Eckhard J. Schnabel, Paul The Missionary: Realities, Strategies
And Methods (Downers Grove, IL: IVP Academic,
2008).
Udo Schnelle, Apostle
Paul: His Life and Theology, trans. M. Eugene Boring (Grand Rapids: Baker
Academic, 2003; trans. from Paulus: Leben
und Denken, Berlin: Walter de Gruyter GmbH & Co., n.d.).
Thomas R. Schreiner, Paul,
Apostle of God's Glory in Christ: A Pauline Theology (Downers Grove, IL:
IVP Academic, 2001).
James Stalker, The
Life of St. Paul, (Edinburgh: T. & T. Clark, 1885; rev. ed. 2010 by
Kessinger Publishing from 1912 ed.); on Google
Books at http://books.google.com/books?id=vT0HAAAAQAAJ&printsec=frontcover#v=onepage&q&f=false
[accessed 7 FEB 2013].
James Ironside Still, St.
Paul on Trial (London: Student Christian Movement, 1923).
End Notes:
[1] “tn Or “In a short time you will make me a Christian.” On
the difficulty of the precise nuances of Agrippa’s reply in this passage, see
BDAG 791 s.v. πείθω 1.b. The idiom is like 1 Kgs 21:7 LXX. The point is that Paul was trying to persuade Agrippa
to accept his message. If Agrippa had let Paul persuade him, he would have
converted to Christianity.
sn The
question “In
such a short time are you persuading me to become a Christian?” was probably a ploy on Agrippa’s part to deflect
Paul from his call for a decision. Note also how the tables have turned:
Agrippa was brought in to hear Paul’s defense, and now ends up defending
himself. The questioner is now being questioned.”
— NET Bible, note 86, s.v.
Acts 26:28; on Lumina at https://lumina.bible.org/bible/Acts+26 [accessed 22 APR 2015].
[2] Metzger, B. M., & United Bible Societies. (1994).
A textual commentary on the Greek New
Testament, second edition a companion volume to the United Bible Societies'
Greek New Testament (4th rev. ed.) (439). London; New York: United Bible
Societies.
[3]
Maintained as such in the New King James Version.
[4] On
this issue see especially Henry S. Burrage, “Exegesis of Acts 26:28, 29,” Bibliotheca Sacra 31:123 (JUL 1874), pp.
401-415. Also, “J. E.
Harry argues that ἐν ὀλιγῳ should be translated “in small measure” rather than “in a
short time” (“Almost thou Persuadest me to Become a Christian,” ATR 12 [1929–30]: 140–44). Id., “Acts
xxvi.28,” ATR 28 (1946): 135f.” John
B. Polhill, Acts, Vol. 26 in The New American Commentary, gen. ed.
David S. Dockery (Nashville, TN: Broadman & Holman, Publishers, 1992), pg.
508, footnote 179.
[5] “The textual problem is between the ποιῆσαι of P74, א, of A and B, or the γενέσθαι of the Byzantine text. If one adopts ποιῆσαι, it is best to take it as an infinitive of purpose:
“In a short time you are persuading me [in order] to make me a Christian.” See
A. T. Robertson, “The Meaning of Acts xxvi.28,” ExpTim 35 (1923–24): 185f. For
the rendering “you regard it as a light matter to make a Christian of me,” see
E. E. Kellett, “A Note on Acts xxvi.28,” ExpTim 34 (1922–23): 563f. A number of
commentators suggest taking ποιῆσαι in the
sense of “play the role of”—“you would persuade me to play the role of a
Christian” (e.g., Bruce, Acts: NIC, 496).”
Polhill, op. cit., pg. 508, footnote 180.
[6]
See information on this preacher, and the consequences of this statement for
hymnology in the “Conclusion” below.
