Acts 26

Introduction

Acts 26 presents Paul's defense before King Herod Agrippa II, the great-grandson of Herod the Great, and his sister Bernice. This is the third account of Paul's conversion in Acts (cf. Acts 9:1-19, Acts 22:1-21) and the culmination of Paul's trial narratives in Caesarea. Agrippa II, who ruled territories in northern Palestine and served as custodian of the Jerusalem temple, was regarded as an expert in Jewish customs and religious controversies, making him a fitting audience for Paul's argument that faith in Jesus is the fulfillment of Israel's hope. Festus, the Roman governor, had arranged this hearing partly to determine what charges to include in his report when sending Paul to Caesar (Acts 25:26-27).

The chapter is structured as a forensic speech, but Paul turns it from a legal defense into a proclamation. Rather than merely answering charges, he sets out God's redemptive purpose, from the promises made to the patriarchs through the resurrection of Jesus to the mission of light for Jews and Gentiles alike. The chapter ends with a sharp exchange: Festus accuses Paul of madness, Agrippa deflects with his remark about being "almost persuaded," and Paul states his wish that all his hearers would become Christians. The verdict is unanimous: Paul is innocent, but his appeal to Caesar must stand.

Paul's Opening Address to Agrippa (vv. 1-3)

¹ Agrippa said to Paul, "You have permission to speak for yourself." Then Paul stretched out his hand and began his defense: ² "King Agrippa, I consider myself fortunate to stand before you today to defend myself against all the accusations of the Jews, ³ especially since you are acquainted with all the Jewish customs and controversies. I beg you, therefore, to listen to me patiently.

¹ Then Agrippa said to Paul, "You are permitted to speak on your own behalf." So Paul stretched out his hand and began making his defense: ² "Concerning all the things of which I am accused by the Jews, King Agrippa, I consider myself fortunate that I am about to make my defense before you today, ³ especially because you are an expert in all the customs and controversies among the Jews. Therefore I beg you to hear me patiently.

Notes

The gesture of stretching out the hand (ἐκτείνας τὴν χεῖρα) was a standard rhetorical posture in Greco-Roman oratory, signaling the start of a formal address. The gesture differs from the hand-wave used to silence a crowd (Acts 21:40). The verb ἀπελογεῖτο ("began making his defense") is in the imperfect tense, suggesting an ongoing, deliberate address rather than a brief statement.

Paul opens with a captatio benevolentiae — the conventional bid for goodwill that began every Hellenistic forensic speech. He calls Agrippa γνώστην ("an expert" or "one who knows"), a word that appears only here in the New Testament. As a member of the Herodian dynasty with oversight of temple affairs and the authority to appoint the high priest, Agrippa II was indeed unusually knowledgeable about Jewish religious matters. The words ἐθῶν ("customs") and ζητημάτων ("controversies" or "disputed questions") together encompass both Jewish practice and theological debate.

The adverb μακροθύμως ("patiently") appears only here in the New Testament, though the related adjective and verb are common Pauline vocabulary. The request for patience hints at what follows: this is the longest of Paul's speeches in Acts.

Paul's Jewish Credentials (vv. 4-8)

⁴ Surely all the Jews know how I have lived from my earliest childhood among my own people, and also in Jerusalem. ⁵ They have known me for a long time and can testify, if they are willing, that I lived as a Pharisee, adhering to the strictest sect of our religion. ⁶ And now I stand on trial because of my hope in the promise that God made to our fathers, ⁷ the promise our twelve tribes are hoping to see fulfilled as they earnestly serve God day and night. It is because of this hope, O king, that I am accused by the Jews. ⁸ Why would any of you consider it incredible that God raises the dead?

⁴ My manner of life from my youth, spent from the beginning among my own nation and in Jerusalem, is known by all the Jews. ⁵ They have known me for a long time and can testify, if they are willing, that according to the strictest sect of our religion I lived as a Pharisee. ⁶ And now I stand here on trial because of the hope in the promise made by God to our fathers -- ⁷ the promise to which our twelve tribes hope to attain as they earnestly worship night and day. It is for this hope, O king, that I am being accused by the Jews. ⁸ Why is it judged incredible among you if God raises the dead?

Notes

Paul uses the word βίωσιν ("manner of life" or "way of living") in verse 4, a term found only here in the New Testament. It encompasses the whole pattern of one's daily existence. The phrase ἀπ᾽ ἀρχῆς ("from the beginning") reinforces that Paul's Jewish identity is not recent or superficial but lifelong.

In verse 5, Paul describes the Pharisees as τὴν ἀκριβεστάτην αἵρεσιν ("the strictest sect"). The superlative ἀκριβεστάτην emphasizes rigor and precision -- the Pharisees were known for their meticulous observance of Torah, including the oral traditions. The word αἵρεσιν (from which English "heresy" derives) here simply means "party" or "sect" without negative connotation -- the same word Luke uses for the Sadducees (Acts 5:17) and for the early Christian movement (Acts 24:14).

The theological center of this section is verses 6-8, where Paul reframes his trial. He is not on trial for violating the law but for holding the hope that defines Judaism: ἐπ᾽ ἐλπίδι τῆς... ἐπαγγελίας ("because of the hope of the promise"). This promise, made to the patriarchs, encompasses God's covenant faithfulness and ultimately the resurrection of the dead. The phrase τὸ δωδεκάφυλον ἡμῶν ("our twelve tribes") appears only here in the New Testament and treats Israel as a unified people still hoping for the fulfillment of God's ancient promises, despite the loss of the ten northern tribes centuries earlier.

Verse 8 drives everything to a single blunt question. Paul shifts from first person to second person plural (παρ᾽ ὑμῖν, "among you"), broadening his challenge beyond Agrippa to everyone present. If God is God, why should resurrection be considered unbelievable?

Interpretations

Paul's identification of the resurrection hope with the promise to the fathers has significant theological implications. Dispensational interpreters often see this as evidence that the Old Testament promises to Israel remain in force and point to a future bodily resurrection and national restoration. Covenant theologians see Paul's argument as showing that the resurrection of Jesus is the fulfillment of these promises -- that what Israel hoped for has already begun in Christ, and the church (composed of believing Jews and Gentiles) is the heir of these promises. Both readings agree that Paul's point is that Christianity is not a departure from Judaism but its fulfillment.

Paul's Former Persecution of Christians (vv. 9-11)

⁹ So then, I too was convinced that I ought to do all I could to oppose the name of Jesus of Nazareth. ¹⁰ And that is what I did in Jerusalem. With authority from the chief priests I put many of the saints in prison, and when they were condemned to death, I cast my vote against them. ¹¹ I frequently had them punished in the synagogues, and I tried to make them blaspheme. In my raging fury against them, I even went to foreign cities to persecute them.

⁹ Indeed, I myself was convinced that I ought to do many things in opposition to the name of Jesus the Nazarene. ¹⁰ And this is what I did in Jerusalem: I locked up many of the saints in prisons, having received authority from the chief priests, and when they were being put to death, I cast my vote against them. ¹¹ And punishing them often throughout all the synagogues, I tried to force them to blaspheme. Being enraged at them beyond measure, I persecuted them even to foreign cities.

Notes

Paul's honesty about his former life serves a rhetorical purpose: the sharper the contrast between persecutor and apostle, the clearer the evidence for his encounter with the risen Christ. The phrase πρὸς τὸ ὄνομα Ἰησοῦ τοῦ Ναζωραίου ("against the name of Jesus the Nazarene") is significant because in Jewish thought, to act against someone's "name" was to oppose the person, authority, and all that name represented.

In verse 10, the phrase κατήνεγκα ψῆφον ("I cast my vote") literally means "I brought down a pebble." In Greek voting practice, a ψῆφος was a small stone used as a ballot. This has led some scholars to suggest Paul was a member of the Sanhedrin, though it may be a metaphorical expression meaning he voiced his approval. The word ἁγίων ("saints" or "holy ones") is notable -- Paul uses the term Christians would later adopt for themselves, acknowledging even in retrospect that those he persecuted were indeed God's holy people.

The verb ἠνάγκαζον ("I tried to force") in verse 11 is in the imperfect tense, which can indicate attempted but incomplete action -- Paul tried to compel them to blaspheme but may not have always succeeded. The word ἐμμαινόμενος ("being enraged beyond measure") is a strong term suggesting almost irrational fury. It appears only here in the New Testament and conveys a sense of being maddened -- ironically, Festus will later accuse Paul of madness using a cognate word (μαίνῃ, v. 24).

The Damascus Road Encounter (vv. 12-15)

¹² In this pursuit I was on my way to Damascus with the authority and commission of the chief priests. ¹³ About noon, O king, as I was on the road, I saw a light from heaven, brighter than the sun, shining around me and my companions. ¹⁴ We all fell to the ground, and I heard a voice say to me in Hebrew, 'Saul, Saul, why do you persecute Me? It is hard for you to kick against the goads.' ¹⁵ 'Who are You, Lord?' I asked. 'I am Jesus, whom you are persecuting,' the Lord replied.

¹² While so engaged, I was traveling to Damascus with the authority and commission of the chief priests. ¹³ At midday along the road, O king, I saw a light from heaven, surpassing the brightness of the sun, shining around me and those traveling with me. ¹⁴ And when we had all fallen to the ground, I heard a voice saying to me in the Hebrew language, 'Saul, Saul, why are you persecuting me? It is hard for you to kick against the goads.' ¹⁵ And I said, 'Who are you, Lord?' And the Lord said, 'I am Jesus, whom you are persecuting.

Notes

This is the third narration of Paul's conversion in Acts (cf. Acts 9:1-9, Acts 22:6-11), and each version emphasizes details suited to its audience. Here, speaking before a king, Paul includes several details not found in the earlier accounts. The phrase ἡμέρας μέσης ("at midday") emphasizes that this was no nighttime vision: the light appeared at the brightest point of the day and still outshone the sun. The word λαμπρότητα ("brightness" or "brilliance") appears only here in the New Testament.

The phrase τῇ Ἑβραΐδι διαλέκτῳ ("in the Hebrew language") likely refers to Aramaic, the common Semitic language of Palestinian Jews, though some scholars argue it could mean Hebrew proper. The double vocative "Saul, Saul" follows Old Testament patterns of God's urgent address to individuals (Genesis 22:11, Exodus 3:4, 1 Samuel 3:10).

The proverb about kicking against the κέντρα ("goads") appears only in this account, not in Acts 9 or Acts 22. A goad was a sharp, pointed stick used to drive oxen. The expression was a well-known Greek proverb (found in Euripides and Aeschylus) meaning it is futile and painful to resist a superior power. By using this idiom, Jesus communicates in terms Paul's Hellenistic education would have recognized, while also implying that Paul's conscience had already been under divine pressure before this moment -- perhaps through Stephen's martyrdom (Acts 7:58-60) or the testimony of the Christians he persecuted.

In this account all the companions fall to the ground (unlike Acts 9:7, where they "stood speechless"). Such differences are not contradictions; they reflect the natural variation of emphasis when a story is retold for different audiences.

Paul's Commission from the Risen Christ (vv. 16-18)

¹⁶ 'But get up and stand on your feet. For I have appeared to you to appoint you as a servant and as a witness of what you have seen from Me and what I will show you. ¹⁷ I will rescue you from your own people and from the Gentiles. I am sending you to them ¹⁸ to open their eyes, so that they may turn from darkness to light and from the power of Satan to God, that they may receive forgiveness of sins and an inheritance among those sanctified by faith in Me.'

¹⁶ 'But rise and stand on your feet, for I have appeared to you for this purpose: to appoint you as a servant and witness both of the things you have seen of me and of the things I will reveal to you. ¹⁷ I will deliver you from the people and from the Gentiles, to whom I am sending you ¹⁸ to open their eyes, so that they may turn from darkness to light and from the authority of Satan to God, that they may receive forgiveness of sins and a share among those who have been sanctified by faith in me.'

Notes

In this account, Paul consolidates what appears to have been communicated through multiple revelations (the Damascus road, the Ananias encounter in Acts 9:15-17, and subsequent visions like Acts 22:17-21) into a single commissioning speech from Jesus. This literary compression presents the full scope of Paul's mission in one statement.

The two titles Jesus gives Paul are significant. ὑπηρέτην ("servant" or "attendant") originally referred to an under-rower on a ship and came to mean a subordinate who carries out another's directives. μάρτυρα ("witness") connects Paul's calling to the apostolic witness described in Acts 1:8. The phrase ὧν τε εἶδές με ὧν τε ὀφθήσομαί σοι ("both of the things you have seen of me and of the things I will reveal to you") indicates that Paul's apostolic witness includes both the initial Damascus road encounter and subsequent revelations he would receive throughout his ministry.

Verse 17 uses ἐξαιρούμενος ("delivering" or "rescuing"), which echoes God's promise to deliver Israel from Egypt (Exodus 3:8) and God's word to Jeremiah at his commissioning (Jeremiah 1:8). The parallel with Jeremiah is particularly apt: both were called before birth, both were sent to resistant audiences, and both were promised divine protection.

Verse 18 is a dense theological summary, echoing several Old Testament passages. The language of opening eyes and turning from darkness to light recalls Isaiah 42:6-7 and Isaiah 61:1, the Servant Songs. The phrase ἀπὸ σκότους εἰς φῶς ("from darkness to light") describes conversion as a fundamental reorientation of existence. The parallel phrase τῆς ἐξουσίας τοῦ Σατανᾶ ἐπὶ τὸν Θεόν ("from the authority of Satan to God") makes explicit what the darkness/light imagery implies: humanity apart from God is under Satan's dominion. The two results of this turning are ἄφεσιν ἁμαρτιῶν ("forgiveness of sins") and κλῆρον ἐν τοῖς ἡγιασμένοις ("a share among those who have been sanctified"). The word κλῆρον ("share" or "lot") evokes the division of the promised land among the tribes of Israel; the inheritance of believers is the new-covenant fulfillment of that promise.

Interpretations

The phrase "sanctified by faith in me" (πίστει τῇ εἰς ἐμέ) raises the question of the relationship between sanctification and faith. Reformed interpreters typically see this as positional or definitive sanctification -- believers are set apart as holy at the moment of conversion through faith. Wesleyan and holiness traditions sometimes distinguish this from progressive or entire sanctification, seeing this verse as describing the initial consecration that begins a process of growth in holiness. Both agree that faith in Christ is the instrumental means by which one enters the community of the sanctified.

Paul's Obedience to the Vision (vv. 19-23)

¹⁹ So then, King Agrippa, I was not disobedient to the heavenly vision. ²⁰ First to those in Damascus and Jerusalem, then to everyone in the region of Judea, and then to the Gentiles, I declared that they should repent and turn to God, performing deeds worthy of their repentance. ²¹ For this reason the Jews seized me in the temple courts and tried to kill me. ²² But I have had God's help to this day, and I stand here to testify to small and great alike. I am saying nothing beyond what the prophets and Moses said would happen: ²³ that the Christ would suffer, and as the first to rise from the dead, would proclaim light to our people and to the Gentiles."

¹⁹ Therefore, King Agrippa, I was not disobedient to the heavenly vision, ²⁰ but I proclaimed first to those in Damascus, then in Jerusalem and throughout all the region of Judea, and also to the Gentiles, that they should repent and turn to God, doing works worthy of their repentance. ²¹ Because of these things the Jews seized me in the temple and tried to kill me. ²² Having obtained the help that comes from God, I stand to this day testifying to both small and great, saying nothing beyond what the prophets and Moses said would take place -- ²³ that the Christ must suffer, and that by being the first to rise from the dead, he would proclaim light both to the people and to the Gentiles."

Notes

Paul summarizes his post-conversion ministry in a single sentence (v. 20), tracing the geographical spread of his preaching from Damascus to Jerusalem to Judea to the Gentile world, a pattern that mirrors the program laid out in Acts 1:8. The core of his message is expressed with two infinitives: μετανοεῖν ("to repent") and ἐπιστρέφειν ("to turn"). Repentance is the inward change of mind; turning to God is the outward reorientation of life. The phrase ἄξια τῆς μετανοίας ἔργα ("works worthy of repentance") echoes John the Baptist's preaching (Luke 3:8) and makes clear that genuine repentance produces visible fruit.

The word ὀπτασίᾳ ("vision") in verse 19 denotes a supernatural revelation and appears only here and in Luke 1:22, Luke 24:23, and 2 Corinthians 12:1. Paul calls it τῇ οὐρανίῳ ("heavenly") -- it came from heaven, from God himself.

ἐπικουρίας ("help") in verse 22 appears only here in the New Testament and carries military weight — the assistance of a battlefield ally — casting God as Paul's defender throughout his embattled ministry.

Verse 23 is the theological climax of the speech, summarizing the gospel in terms of Old Testament prophecy. The adjective παθητός ("subject to suffering" or "capable of suffering") appears only here in the New Testament and is notable because the concept of a suffering Messiah was controversial in Judaism. Paul presents three prophetic truths: (1) the Christ would suffer, (2) he would be the first to rise from the dead, and (3) he would proclaim light to both Jews (τῷ λαῷ, "the people") and Gentiles (τοῖς ἔθνεσιν). The phrase πρῶτος ἐξ ἀναστάσεως νεκρῶν ("first from the resurrection of the dead") does not mean Jesus was the first person ever raised, but that he is the first to rise in the new, eschatological sense, the firstfruits of the general resurrection (1 Corinthians 15:20-23).

Festus Interrupts; Paul Responds (vv. 24-26)

²⁴ At this stage of Paul's defense, Festus exclaimed in a loud voice, "You are insane, Paul! Your great learning is driving you to madness!" ²⁵ But Paul answered, "I am not insane, most excellent Festus; I am speaking words of truth and sobriety. ²⁶ For the king knows about these matters, and I can speak freely to him. I am confident that none of this has escaped his notice, because it was not done in a corner.

²⁴ As he was saying these things in his defense, Festus said with a loud voice, "You are out of your mind, Paul! Your great learning is driving you to insanity!" ²⁵ But Paul said, "I am not out of my mind, most excellent Festus, but I am speaking words of truth and sound judgment. ²⁶ For the king understands these things, and to him I speak boldly. For I am persuaded that none of these things has escaped his notice, since this was not done in a corner."

Notes

Festus interrupts Paul mid-speech — the genitive absolute ταῦτα αὐτοῦ ἀπολογουμένου ("while he was saying these things in his defense") makes this explicit. The word μαίνῃ ("you are raving" or "you are mad") is the same verb used of those who thought Rhoda was mad when she reported Peter's escape from prison (Acts 12:15). Festus attributes Paul's talk of resurrection and prophetic fulfillment to the derangement caused by τὰ πολλά... γράμματα ("much learning" or "many writings"). The word γράμματα can mean either "letters/learning" in general or specifically "writings/scriptures," and Festus may be referring sarcastically to Paul's extensive knowledge of Jewish sacred texts.

Paul's response is measured and dignified. He addresses Festus with the formal title κράτιστε ("most excellent"), the same honorific Luke uses for Theophilus (Luke 1:3) and that Paul used for Felix (Acts 24:3). Against the charge of madness, Paul claims σωφροσύνης ("sound-mindedness" or "sobriety"), a key virtue in Greek philosophy referring to self-control and rational clarity. The juxtaposition of ἀληθείας ("truth") and σωφροσύνης ("sound judgment") forms a complete rebuttal: Paul's words are both objectively true and rationally expressed.

Paul's closing assertion — οὐ γάρ ἐστιν ἐν γωνίᾳ πεπραγμένον τοῦτο ("this was not done in a corner") — carries real force. The events of Jesus' life, death, and resurrection were public knowledge, not esoteric mysteries: they took place in full view of Palestinian society.

Paul's Appeal to Agrippa (vv. 27-29)

²⁷ King Agrippa, do you believe the prophets? I know you do." ²⁸ Then Agrippa said to Paul, "Can you persuade me in such a short time to become a Christian?" ²⁹ "Short time or long," Paul replied, "I wish to God that not only you but all who hear me this day may become what I am, except for these chains."

²⁷ King Agrippa, do you believe the prophets? I know that you believe." ²⁸ And Agrippa said to Paul, "In so short a time, are you trying to make me a Christian?" ²⁹ And Paul said, "I would pray to God that whether in a short time or a long time, not only you but also all who hear me today might become such as I am -- except for these chains."

Notes

Paul's direct question to Agrippa in verse 27 is a shrewd rhetorical move. If Agrippa affirms that he believes the prophets, Paul's logic leads to Christ as their fulfillment. If Agrippa denies it, he undermines his own Jewish identity and religious authority. Paul does not even wait for an answer: οἶδα ὅτι πιστεύεις ("I know that you believe").

Agrippa's response in verse 28 is a debated line in Acts. The Greek ἐν ὀλίγῳ με πείθεις Χριστιανὸν ποιῆσαι has been translated in various ways. The KJV rendered it "Almost thou persuadest me to be a Christian," taking ἐν ὀλίγῳ as "almost" (i.e., in degree). Most modern translations take it as referring to time: "In such a short time you think to make me a Christian?" or "In so little time are you persuading me to become a Christian?" The tone is likely deflective -- Agrippa is parrying Paul's rhetorical thrust rather than expressing sincere interest. The word Χριστιανόν ("Christian") appears only three times in the New Testament (Acts 11:26, here, and 1 Peter 4:16) and was originally an outsider's label for followers of Christ.

Paul's reply in verse 29 transforms the exchange from courtroom debate into pastoral appeal. The optative εὐξαίμην ἂν ("I would pray/wish") is a polite, almost wistful expression. Paul picks up Agrippa's ἐν ὀλίγῳ and expands it: καὶ ἐν ὀλίγῳ καὶ ἐν μεγάλῳ ("whether in a short time or a long time"). His wish extends beyond Agrippa to πάντας τοὺς ἀκούοντας ("all who hear"), including Festus, Bernice, and the entire assembled court. The final phrase παρεκτὸς τῶν δεσμῶν τούτων ("except for these chains") adds both pathos and a touch of courtroom humor. Paul is content with everything about his situation except the physical chains. This closing gesture presents Christianity not as something to be pitied but as something to be desired.

The Verdict: Innocent but Bound for Rome (vv. 30-32)

³⁰ Then the king and the governor rose, along with Bernice and those seated with them. ³¹ On their way out, they said to one another, "This man has done nothing worthy of death or imprisonment." ³² And Agrippa said to Festus, "This man could have been released if he had not appealed to Caesar."

³⁰ Then the king rose, and the governor, and Bernice, and those who were sitting with them. ³¹ And when they had withdrawn, they said to one another, "This man is doing nothing deserving of death or imprisonment." ³² And Agrippa said to Festus, "This man could have been set free if he had not appealed to Caesar."

Notes

The scene concludes with a formal withdrawal of the court. Luke lists the officials in order of rank: the king first, then the governor, then Bernice, then the rest of the assembly. Their unanimous verdict (Οὐδὲν θανάτου ἢ δεσμῶν ἄξιόν τι πράσσει -- "This man is doing nothing worthy of death or chains") echoes the verdicts given about Jesus by both Pilate (Luke 23:4, Luke 23:14-15, Luke 23:22) and Herod Antipas (Luke 23:15). Luke draws a deliberate parallel: just as Jesus was declared innocent by both Jewish and Roman authorities yet was still handed over, so Paul is declared innocent yet remains bound.

Agrippa's final statement -- Ἀπολελύσθαι ἐδύνατο ὁ ἄνθρωπος οὗτος εἰ μὴ ἐπεκέκλητο Καίσαρα ("This man could have been released if he had not appealed to Caesar") -- employs a contrary-to-fact condition with the pluperfect ἐπεκέκλητο ("had appealed"), indicating that the appeal is irrevocable. From a human perspective, Paul's appeal to Caesar appears unnecessary; he could have gone free. But from Luke's theological perspective, this is how God's plan unfolds: Paul must reach Rome (Acts 19:21, Acts 23:11). What appears as a legal miscalculation is in fact the means by which the gospel reaches the heart of the empire.