Exegetical and Hermeneutical Commentary of Acts 26:17
Delivering thee from the people, and [from] the Gentiles, unto whom now I send thee,
17. delivering thee ] i.e. though they may and will seize upon thee and persecute thee, yet I am with thee and will save thee from their hands. From the first the Apostle knew that in every city persecution was to be his lot.
the Gentiles, unto whom now I send thee ] The best authorities (with Rev. Ver.) omit “now.” The verb “send” Is that from which the word “Apostle” comes, and its force is “I make thee my Apostle.” In the oldest texts the I is emphatically expressed. “Thou art, as well as the rest, an Apostle chosen by me the Lord Jesus.” The mission to the Gentiles seems to have been made clear to Saul from the very first. Compare his own language Gal 1:16. And in Act 9:29 his preaching appears to have been rather directed to the Greek-Jews than to the members of the Church in Jerusalem.
Fuente: The Cambridge Bible for Schools and Colleges
Delivering thee from the people – From the Jewish people. This implied that he would be persecuted by them, and that the Lord Jesus would interpose to rescue him.
And from the Gentiles – This also implied that he would be persecuted and opposed by them – a prospect which was verified by the whole course of his ministry. Yet in all he experienced, according to the promise, the support and the protection of the Lord Jesus. This was expressed in a summary manner in Luk 9:16.
Unto whom now I send thee – Act 22:21. As the opposition of the Jews arose mainly from the fact that he had gone among the Gentiles, it was important to bring this part of his commission into full view before Agrippa, and to show that the same Saviour who had miraculously converted him had commanded him to go and preach to them.
Fuente: Albert Barnes’ Notes on the Bible
Verse 17. Delivering thee from the people] From the Jews-and from the Gentiles, put here in opposition to the Jews; and both meaning mankind at large, wheresoever the providence of God might send him. But he was to be delivered from the malice of the Jews, that he might be sent with salvation to the Gentiles.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
From the people; from this people of the Jews, so in some copies it is expressed; howsoever, by the antithesis,
and from the Gentiles, it is plainly to be understood: and God undertakes no less hereby, than to deliver Paul, and all his faithful servants, from all evils and enemies. But how is this performed? And where is the promise? St. Paul was sorely persecuted by the Jews, and at last put to death by the Gentiles. But so long as it would be a mercy, and a true deliverance to Paul, God wrought many such for him; and that, rather than fail, miraculously too; no chains, no iron gates could detain him. When he had finished his course, and done the work he was sent for, it would not have been a deliverance, to have been kept longer from his reward, and the prize he had ran for.
Fuente: English Annotations on the Holy Bible by Matthew Poole
17. Delivering thee from thepeoplethe Jews.
and fromthe GentilesHe was all along the object of Jewish malignity,and was at that moment in the hands of the Gentiles; yet he calmlyreposes on his Master’s assurances of deliverance from both, at thesame time taking all precautions for safety and vindicating all hislegal rights.
unto whom now I send theeTheemphatic “I” here denotes the authority of the Sender[BENGEL].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Delivering thee from the people,…. That is, the people of the Jews, as they are distinguished from the Gentiles; and so the Syriac version, and two of Beza’s copies, and two of Stephens’s, read; for the Lord knew, that as soon as ever Saul was converted and professed his name, and preached his Gospel, the people of the Jews would immediately become his implacable enemies, and seek to destroy him; wherefore he promises him before hand deliverance, and security from them:
and from the Gentiles, unto whom now I send thee; to both Jews and Gentiles; to the Jews first, and then to the Gentiles; which method the apostle observed, and which course he steered, until the Jews put away the Gospel from them; and then he turned to the Gentiles, to whom he chiefly preached, as their apostle, and was saved from many dangers among them, as is here promised.
Fuente: John Gill’s Exposition of the Entire Bible
Delivering thee ( ). Present middle participle of , old verb and usually so rendered, but the old Greek also uses it for “choose” as also in LXX (Isa 48:10). The papyri give examples of both meanings and either makes good sense here. God was continually rescuing Paul “out of the hands of Jews and Gentiles and Paul was a chosen vessel” (9:15). Modern scholars are also divided.
Fuente: Robertson’s Word Pictures in the New Testament
The people. The Jews.
Fuente: Vincent’s Word Studies in the New Testament
1) “Delivering thee from the people,” (eksairoumenos se ek tou laou) “Delivering you from the people, “the laity, the masses, repeatedly, continually, again and again, from identity in character and the kind of testimony the masses of his own people, Pharisees and Sadducees, then gave, by which no one could be saved, Rom 10:1-4. As an Ambassador, an high “person of state,” must sever all pledges of business ties and obligations to serve his country abroad, so must the apostle.
2) “And from the Gentiles,” (kai ek ton ethnon) ‘And out of (from) the Gentiles,” heathen, or nations -from personal identity with their heathen and idolatrous worship. He was called of God to break with all worldly and/or religious ties of obligation toward Jew and Gentile, in religious and civil matters, to do ambassadorial work for Jesus Christ, to the Gentile world, 2Co 6:14-17; Rom 12:1-2. Was not Abraham, the Father of the faithful, also called in a similar way? Gen 12:1-3.
3)“Unto whom now I send thee,” (eis ous ego apostello se) “Unto whom (into the midst of whom) I mandate or commission you,” to go forth, as an apostle, one Divinely mandated, or commissioned, or deputized for a special work, an ambassador-ship, Gal 1:10-17; Rom 1:5; 2Co 5:20; Eph 3:1-11.
Fuente: Garner-Howes Baptist Commentary
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17. Delivering thee. He is armed in this place against all fear, which was prepared for him; and also he is prepared to bear the cross; notwithstanding, seeing he addeth immediately that Paul should come to lighten the blind, to reconcile those to God which were estranged from him, and to restore salvation to those which were lost; it is a marvel why he doth not also promise that they shall on the other side receive him joyfully, who shall by means of him receive such and so great benefits. But the unthankfulness of the world is noted out unto us in this place, because the ministers of eternal salvation are far otherwise rewarded, as frantic men do rail upon their physicians. And Paul is admonished, that whithersoever he shall come, a great part of those to whom he shall study to do good shall hate him, and seek his overthrow. And he saith plainly, that he is appointed to be a witness both to Jews and Gentiles, lest that turn to his reproach, because he made the gospel common to both alike. For the Jews had conceived such deadly hatred against him for this cause, because it grieved them that the Gentiles should be made their fellows. And though they made a show that this did proceed of zeal, because they would not have the covenant which God made with the posterity of Abraham profaned, by being translated unto strangers, yet mere ambition did prick them forward, because they alone would be excellent, all other being underlings. But in the person of one man, all godly teachers are encouraged to do their duty, that they be not hindered or kept back with the malice of men from offering the grace of God unto miserable men, though they be unworthy. −
Fuente: Calvin’s Complete Commentary
(17) From the Gentiles, unto whom now I send thee.The distinct mission to the Gentiles seems, in Act. 22:21, to be connected with the trance in the Temple, three years after the conversion. Gal. 1:15-16, however, agrees with what we find hero in connecting it with the very time when the Son of God was first revealed in him. The distinction between the people, i.e., Israel, as emphatically entitled to that name, and nations, the Gentiles, should be noted. (Comp. Note on Act. 4:25.) The relative whom probably refers to the latter of the two nouns rather than to both. In the Greek word for send (apostello), we find the warrant for St. Pauls claim to be considered an Apostle not of men, neither by man, but by the direct personal call of the Lord Jesus (Gal. 1:1). The word that had been used of the Twelve (Mat. 10:16) was used also of him; and the pronoun I is specially emphasised.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
17. The people The Jewish people.
Fuente: Whedon’s Commentary on the Old and New Testaments
“Delivering you from the people, and from the Gentiles, to whom I send you, to open their eyes, that they may turn from darkness to light and from the power of Satan to God, that they may receive remission of sins and an inheritance among those who are sanctified by faith in me.”
He had then learned that his commission was clearly to be one which would involve great dangers. For he would need to be ‘delivered’ from both Jews and Gentiles, (Agrippa and Festus please note), as he fulfilled his task of opening their eyes so that they would see the truth, of turning them from darkness to light, from the darkness of ignorance and unawareness, of sin and of idolatry, to the glorious light of Christ now revealed to him, so that they might receive the light of life, the light of the knowledge of the glory of God in the face of Jesus Christ, and so that they might be delivered from the power and tyranny of Satan to God.
This commission is full of Old Testament significance.
‘To open their eyes.’ Compare Gen 3:7 (speaking of eyes being opened to a realisation of sin); 2Ki 6:17 (where a man’s eyes were opened to see spiritual realities); Isa 35:5 (where in the Messianic age the eyes of the blind were to be opened both physically and spiritually); Isa 42:7 (where the Servant of the Lord was to open the blind eyes of His people that they might know the Lord). The idea is thus that the Messianic age is now here so that Paul as the Servant of the Lord, having been made one with His True Servant, is to open men’s eyes spiritually, so that they may be opened to know and experience both their own sinfulness and the glory of the Lord and His ways.
To have the eyes closed is to be in a state of spiritual darkness (Act 28:27 (Isa 6:10); compare Luk 19:42). To have them opened is to be brought into the light.
‘To turn them from darkness to light.’ That is to bring them out of the darkness of sin and ignorance to the true God as He is, and to His Coming One. Compare 2Sa 22:29; Psa 18:28 (where the Lord will be the lamp of His servant and lighten his darkness); Isa 9:2; Mat 4:16 (where the people who sat in darkness have seen a great light because of the coming of the Messianic king); Isa 42:16 (where God will make darkness light before His true people, that they might walk in the right ways); Mic 7:8 (‘when I sit in darkness the Lord will be a light to me’); Luk 1:79 (‘The Dayspring from on high will visit us, to shine on those who sit in darkness and the shadow of death, to guide our feet into the way of peace’); Luk 2:30; Luk 2:32 (Simeon says while holding Jesus in his arms, ‘my eyes have seen your salvation — a light for the unveiling of the Gentiles, and the glory of your people Israel’). In each case the Lord comes as a light to His people, turning them from darkness. But the central application would appear to be Isa 9:2 (Mat 4:16), as expanded in Luk 1:79; Luk 2:30-32. The Messianic light has shone, Jesus the Messiah has come, and men must come out of their darkness and respond to His light (compareJoh 3:19-21; Joh 8:12; Joh 12:46). Compare also Joh 1:4-5; Joh 1:9; Joh 3:18-21.
‘From the power of Satan to God.’ The main Old Testament reference here is Zechariah 3 where Joshua the High Priest was turned from the power of Satan to God by having his filthy garments removed, revealing that his iniquity has been removed, so that he might be clothed by the Lord. This was then closely connected with God’s servant ‘the Branch’ Who would remove the iniquity of the land in one day, ushering in the time of blessing, when all men would be neighbours to each other. Thus being turned from the power of Satan to God indicates having the filth of sin removed and being clothed with righteousness and purity, and as Messiah’s people finding a new oneness in Him. This last ties in with the descriptions of the early church in Act 2:44-47; Act 4:32-35.
However, by New Testament times the idea of Satan had expanded to the idea of world as being in Satan’s control (Mat 4:8-9; Luk 3:6) so that the whole world lay in the arms of the Evil One (1Jn 5:19), with the result that in order to be saved men had to be delivered from the tyranny of darkness and transferred into the kingdom of God’s beloved Son (Col 1:13). This was the work that Paul was called on to accomplish, to bring men under the Kingly Rule of God. The idea was the same as in Zechariah, deliverance from Satan’s power by coming under God’s kingship, blessing and control; by being clothed in righteousness; and by being delivered from sin. For at the cross Jesus had broken the powers of darkness and had triumphed over them in it (Col 2:15 contrast Luk 22:53).
‘That they may receive remission (forgiveness) of sins.’ The purpose of men’s eyes being opened to their own sinfulness, and to God’s holiness, and of them being turned from darkness to light, so that they may no longer be led astray, but see in Him the One Who is the truth and the life, the Light of the world, and of being delivered from Satan’s power to God, is so that their sins might be forgiven (Luk 24:47; Act 2:38; Act 5:31; Act 10:43; Act 13:38). This forgiveness is the most remarkable thing in the world, for it is not a bare ‘letting off because you could not help it’, but the thorough and complete removal of sin through the cleansing of the blood of Christ (1Jn 1:7), a ‘blotting out’ (Act 3:19; Isa 43:25; Isa 44:22; Psa 51:9), so that man is longer seen as sinful. His filthy garments having been removed, he is seen as clothed in the righteousness of Christ (2Co 5:21), and is thus able to approach the living God.
‘And an inheritance among those who are sanctified by faith in me.’ And it is because their sin has been removed that they will be able to enjoy their inheritance among God’s people, enjoying His blessing of eternal life, both now (Joh 5:24; 1Jn 5:13), as they live as citizens of heaven (Php 3:20) and in the coming age as they share and experience the glory of God (Rev 21:23; Rev 22:5) at the resurrection of life (Joh 5:28-29). And all this because they are ‘made holy’, separated to Him as His own, through faith in Him. Compare Act 20:32, having ‘ an inheritance among all those who are sanctified’, that is, those made holy in Christ through the cross (Heb 2:10-11).
But all this, while apparent to Paul, and intrinsic in the words, would not be apparent to Paul’s listeners. Rather would they gather that light had come in the Messiah, and that men were to have their eyes opened and respond to it, and so be delivered from Satan and enjoy the certainty of the resurrection.
His Response to the Commission Which Has Resulted in His Present Dilemma .
Fuente: Commentary Series on the Bible by Peter Pett
Act 26:17. Delivering thee from the people, &c. “And thou shalt experience my gracious presence with thee, delivering thee from the rage and malice of the Jewish people; and also from the dangers which thou shalt encounter among the Gentiles, to whom I now send thee.”
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 1811
PAULS COMMISSION
Act 26:17-18. Unto whom now I send thee, 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.
NEVER was there a more glorious triumph of Divine grace than in the conversion of St. Paul. How active and inveterate an enemy he was to Christ, previous to his conversion, is well known Had he only been arrested in his career, and humbled, it would have been a signal victory: but to change the whole current of his affections, and to turn against Satan those weapons, which through the instrumentality of this fiery bigot, he had been using to destroy the Church, this was indeed to beat the sword into a plough-share, and the spear into a pruning-hook, and to display, in the brightest colours, the power and grace of Christ. We do not wonder, that when the Christians, whom he had so cruelly persecuted, heard of his preaching the faith which he had just before laboured to destroy, they glorified God in him.
The call of this man to the apostleship, and the particular commission given him, are the points contained in our text. But as St. Pauls ministry differs from ours only in the extent of his commission, and not in the subject of his ministrations, we shall wave any particular notice of him, and state to you the immediate and ultimate, objects of our labours
I.
The immediate objects of our labours
That there is some considerable difference between the Gentiles and ourselves, we willingly concede. The darkness among them was more entire, their superstitions more absurd, their impieties more gross. But when we have made all due allowance on these heads, we must still say, that the points of resemblance between us are general, while the points of difference are only few and particular.
What, we would ask, is our state with respect to knowledge and practice?
[From education we have obtained some general notions of Christianity. But what views have we of the extreme depravity of our nature, and the total alienation of our hearts from God? What insight have we into the way of salvation, as honouring all the perfections of the Deity, and as rendering Christ the hope, the joy, the glory of the universe? Is the beauty of holiness, or the nature and excellence of the spiritual life clearly discerned amongst us? Are the devices of Satan known? and are we so exercised in the use of the Christian armour, as to be able to fight a good fight, and war a good warfare?
Is not our practice too as defective as our knowledge? Satan is the God of this world, the spirit that now worketh in the children of disobedience. And by what do we discover his agency? is it not by the wickedness to which he instigates the world? See then, whether he do not exercise his power over us. Do not envy, wrath, malice, revenge, too often dwell in our hearts? Are not pride, ambition, covetousness, and earthly-mindedness, the principles which actuate us in almost all our pursuits? Do we not harbour in our bosom sensuality, uncleanness, lasciviousness, and a whole host of evil passions! What greater proof can we have, that we are yet in the snare of the devil, and led captive by him at his will?]
To rectify the state of our hearers with respect to these things, is the immediate object of our labours
[We wish to open the eyes of men, and to turn them from darkness unto light. It is with this view that we set forth the unparalleled deceitfulness, and desperate wickedness of the heart: it is with this view that we exhibit Christ in all his fulness, suitableness, and sufficiency: in short, it is with this view that we study, and labour, and pray: and it is the hope of being useful in enlightening your minds, that makes our crosses easy, and our burthens light.
We know, that if light once come into your minds, we may hope to see you cast off the yoke of Satan, and become the freemen of the Lord. While you continue in darkness, we are aware that you must of necessity remain under the power of the evil one: but when you have learned what provision is made for you in the Gospel, and how effectual the operations of the Holy Spirit shall be for your restoration to God, we anticipate the result, and rejoice in the prospect of your perfect emancipation. This is the end we desire to accomplish; even that you may be brought to surrender up yourselves unreservedly to God, and live as entirely under his influence, as you have hitherto lived under the influence of Satan.]
But these objects, important as they are, are only means to a further end, which we call,
II.
The ultimate object of our labours
It were a small matter to rectify your sentiments, or to change your conduct, if we did not succeed also in our ulterior objects; namely,
1.
The bringing you into a state of acceptance with God
[What would any change avail you, if you were under the guilt of unpardoned sin? That you all need forgiveness, you yourselves will not deny. And that the attainment of it is the most desirable of all objects, is a truth, which, in seasons of reflection, you cannot but feel. In a dying hour especially, if your minds are at all suitably impressed, you would account it of more value than the whole world. This then, beloved brethren, is what we desire to bring you to. It is painful, inexpressibly painful to us, to see you perishing in the midst of mercy. We long for your salvation: we would account the salvation of a soul as the richest recompence we can possibly receive: and on this account we endeavour to take you by the hand, and to lead you to Christ. We assure you in Gods name, that the blood of Christ will cleanse you from all sin; and that all who believe shall be justified from all things. And then do we feel most truly happy, when we see you enjoying peace with God, and walking with him as your reconciled God and Father.]
2.
The bringing you to the final and everlasting possession of his glory
[Our object is not fully attained, till you are placed beyond the reach of harm, in the complete possession of happiness and glory. Could we but prevail with you, we would leave not so much as one of you in a perishing or doubtful state: we would take all of you from the dunghill, and set you among the princes, the saints in light. Those who have been set apart in the Divine counsels, and renewed after the Divine image, are already begotten to an incorruptible inheritance: even now are they heirs of God, and joint-heirs with Christ. But at present they are only minors, who have the title indeed, but not the full possession of their estates. We long to help you forward to the latest hour of your lives, and, if you die before us, to see you, like a ship sailing into its destined port, enjoying an abundant entrance into the kingdom of our Lord and Saviour Jesus Christ. Then Christ himself sees of the travail of his soul, and is satisfied; and then we also bless our God, that we have not laboured in vain, or run in vain.]
In improving this subject, we would commend to your attention the following reflections:
1.
How injurious to the world is prejudice!
[There is a sad prejudice prevailing in the world against the truth itself, and against all who faithfully dispense it. The Gospel is often represented as calculated only to make persons melancholy, if not to drive them mad: and the worst motives that may be conceived, are imputed to us for preaching it. The consequence of this is, that many are kept away from attending the ministration of the word; and many, when they do hear it, shut their ears, and fortify their hearts, against the admission of it. But look into the text, and see what our objects are: is there any thing so formidable in these, that the succeeding in them should be called a turning of the world upside down? See the effects of the Gospel elsewhere described: The wilderness and the solitary place shall be glad; and the desert shall rejoice and blossom as the rose; Instead of the brier shall grow up the fir-tree, and instead of the thorn shall grow up the myrtle-tree; Then shall the lame man leap as an hart, and the tongue of the dumb sing; for in the wilderness shall waters break out, and streams in the desert. Are these such changes as are to be deprecated, or that those who are instrumental to them should be regarded as the filth of the world and the off-scouring of all things? Search the Scriptures, brethren, and judge for yourselves: or, if ye will form your judgment from the calumnies of a blind ungodly world, then know that these very calumnies are so many testimonies to the truth of what we preach; and that in proportion as our ministry is reviled after the manner of Christs and his Apostles, the presumption is in our favour, that it does indeed resemble theirs.
2.
How highly should the ordinances be prized
[Conversion, from the first motions of good desire, to the entire formation of the Divine image on the soul, is of the Spirit of God. But the Holy Spirit works by means, and principally by the ministry of his servants in the public ordinances. When therefore we go up to the house of God, we should go thither with a full expectation of meeting our God there, and with an ardent desire to experience his powerful operations on our souls. There, if we really desire it, our eyes shall be opened, our clouds of darkness dispelled, our chains broken, our iniquities pardoned, and the whole work of salvation perfected within us. Should we then grudge the time that will be occupied in waiting upon God? Should we prefer business, or pleasure, or any worthless indulgences, on the Sabbath, to a devout attendance on the house of prayer? Or should we fear a little banter and ridicule, or the loss of any temporal interest, which may be incurred by shewing an attachment to the Gospel of Christ? If we could have access to any that are now before the throne of God, and could ask them, what they thought of the ordinances? Would they shew towards them the indifference that we do? Would the three thousand who were converted on the day of Pentecost, express regret, that ever they heard that sermon of Peters, and continued steadfastly in the Apostles doctrine and fellowship, and in breaking of bread, and in prayers? Learn then now to think of the ordinances as you will think of them hereafter; improve them, whether on the Sabbath-day, or week-day, as you will hereafter wish that you had improved them; and beg of God in private, before ever you go up to his public ordinances, that you may draw water with joy out of those wells of salvation.]
3.
How efficacious a principle is faith!
[The concluding words of our text are generally considered as connected only with the word that immediately precedes them: and certainly, in this sense, they declare a most important truth, namely, that we are sanctified by faith in Christ. But we apprehend, that a comma should follow the word sanctified; and that the last words of the text should be connected with both the clauses that precede it [Note: ThusThat ye, by the faith that is in Christ, may receive, &c.]. Faith is in reality that principle, by which, and by which alone, we obtain all spiritual blessings. Certainly it is that by which we receive the forgiveness of our sins [Note: Rom 5:1.]: for nothing but faith will unite us to Christ, or interest us in his meritorious death and passion. It is by faith also that we must be sanctified [Note: Act 15:9.]; for we cannot be renewed but by the Holy Spirit; nor can we receive the Spirit but from, and through, the Lord Jesus Christ, in the exercise of faith. Finally, it is by faith that we must obtain that inheritance, which God has prepared for them that love him. We must live by faith, and stand by faith, and walk by faith, and be saved by faith, from first to last. The very text informs us, that by faith we are justified, and sanctified, and glorified. Let us then beg of God to infuse this divine principle into our hearts Let us study the character of Christ more and more; in order that we may know his excellency, and receive continually out of his fulness; and that God may make him unto us Wisdom, and Righteousness, and Sanctification, and Redemption.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
17 Delivering thee from the people, and from the Gentiles, unto whom now I send thee,
Ver. 17. Delivering thee from ] For though thou art sent to them for their greatest good, viz. “To open their eyes,” &c.,Act 26:18Act 26:18 , yet they shall fly at thine eyes, as frantic people fly in the faces of their physicians; they shall fly against the light that thou shalt set up among them, as bats do, because their works are evil; they shall kick and wince, as horse and mule at those that come to cure them, Psa 32:9 . But I will deliver thee, fear not.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
17. ] delivering thee from , as E. V.: not, as Kuin., al., and Conyb., ‘ choosing thee out of :’ see reff.
] as elsewhere, the Jewish people . ‘Hic armatur contra omnes metus qui eum manebant, et simul prparatur ad crucis tolerantiam.’ Calvin.
] to both , the people, and the Gentiles; not the Gentiles only.
Fuente: Henry Alford’s Greek Testament
Act 26:17 . : “delivering,” A. and R.V. Vulgate, eripiens , and so the word is elsewhere rendered in N.T., cf. Act 7:10 ; Act 7:34 , Act 12:11 , Act 23:27 , Gal 1:4 , and below, Act 26:22 ; so very frequently in LXX (although twice in the sense below, Job 36:21 , Isa 48:10 ). It may be called a Lucan-Pauline word (only twice elsewhere in N.T.; in St.Mat 5:29 ; Mat 18:9 , but in an entirely different signification). Blass renders it as above, and points out that there is no reason for rendering it “choosing” in this one passage, a sense which is not at all fitted to the context; for the language cf. 1Ch 16:35 , Jer 1:8 , so Wendt (1899, but in the sense below previously), Weiss, Felten, Hackett, Bethge, Knabenbauer. It is no objection to say that Paul was not delivered, but was persecuted all his life long, for he was delivered in the sense of deliverance to proclaim the message for which he was sent as an Apostle. On the other hand Overbeck, Rendall, Page, so C. and H. take it in the sense of “choosing,” cf. Act 9:15 , . Grimm-Thayer is doubtful. Rendall urges that the word cannot mean “delivering” without some phrase such as , as common in the LXX, but cf. on the other hand LXX, Jdg 10:15 ; Jdg 18:28 A, Psa 30:2 ; Psa 49:15 , Hos 5:14 , etc. But how could Paul be said to be chosen ? The phrase would certainly sound strange to him as a description of his own position. Rendall also objects that in 1Ch 16:35 the word means to gather the scattered exiles from among the heathen as the context shows, but the Hebrew verb means to deliver, and is so rendered, l. c. , in A. and R. V. It is also urged that is always the name of honour, and that elsewhere the enemies of the Apostle were named ; but not only is the collocation “the people and the Gentiles” a common one, cf. Act 26:23 , Rom 15:10 , but is used of the unbelieving Jews in describing hostility to the Gospel, cf. Act 4:27 , Act 12:4 . Agrippa would understand the distinction between and . “denotat auctoritatem mittentis,” Bengel. : Paul receives his Apostolic commission direct from Christ as much as the Twelve; Gal 1:1 ; Gal 1:16-17 , Rom 1:5 (Mat 10:16 , Joh 20:21-23 ); cf. Act 1:25 .
Fuente: The Expositors Greek Testament by Robertson
Delivering. Greek. exaireo. See Act 7:10.
people. Greek. laos. See Act 2:47.
Gentiles. Greek. ethnos. Contrast Act 26:4.
now. Omit.
send. Greek. apostello. App-174.
Fuente: Companion Bible Notes, Appendices and Graphics
17. ] delivering thee from, as E. V.: not, as Kuin., al., and Conyb., choosing thee out of: see reff.
] as elsewhere, the Jewish people. Hic armatur contra omnes metus qui eum manebant, et simul prparatur ad crucis tolerantiam. Calvin.
] to both, the people, and the Gentiles; not the Gentiles only.
Fuente: The Greek Testament
Act 26:17. , rescuing thee) The Lord truly rescued Paul out of many dangers. The same verb occurs, ch. Act 12:11, and elsewhere, in the same sense. Paul intimates that this liberty, wherein he now rejoices in the midst of his very bonds, had been promised to him along with his going forth to the Gentiles.-) whom. The word is to be referred both to the Jewish people and to the Gentiles: Act 26:20.- ) without the is the reading in a very few MSS.: more read , without the . The transcribers might readily omit one or other of the two words amidst a number of very short words. The Latin Vulg. retains the two, nunc ego.[146] I denotes the authority of Him who sends Paul: the now denotes the present time.-, I send) The epoch of the apostleship of Paul begins with this very point, when he was converted: ch. Act 9:15, He is a chosen vessel unto Me, to bear My name before the Gentiles, etc.; 20, 27, Barnabas declared how Saul had seen the Lord in the way (a badge of apostleship); Gal 1:12; Gal 1:15-16, I neither received it of man-but by the revelation of Jesus Christ-It pleased God to reveal His Son in me, that I might preach Him among the heathen.
[146] The margin of Ed. 2 is more favourable to this reading than the larger Ed. And so the later decision is followed also by the Germ. Vers.-E. B.
is the reading of ABCEe: , of the Rec. Text without very old authority. Nunc ego, Vulg.-E. and T.
Fuente: Gnomon of the New Testament
Delivering: Act 9:23-25, Act 9:29, Act 9:30, Act 13:50, Act 14:5, Act 14:6, Act 14:19, Act 14:20, Act 16:39, Act 17:10, Act 17:14, Act 18:10, Act 18:12-16, Act 19:28-41, Act 21:28-36, Act 22:21, Act 22:22, Act 23:10-24, Act 25:3, Act 25:9-11, Act 27:42-44, Psa 34:19, Psa 37:32, Psa 37:33, 2Co 1:8-10, 2Co 4:8-10, 2Co 11:23-26, 2Ti 3:11, 2Ti 4:16, 2Ti 4:17
the Gentiles: Act 9:15, Act 22:21, Act 28:28, Rom 11:13, Rom 15:16, Gal 2:9, Eph 3:7, Eph 3:8, 1Ti 2:7, 2Ti 1:11, 2Ti 4:17
Reciprocal: Son 8:8 – what Isa 6:8 – Whom Isa 11:10 – to it shall Isa 19:22 – they shall Isa 42:1 – he shall Jer 1:8 – for I am Eze 3:5 – thou Zec 9:11 – I have Mat 12:18 – and he Act 11:18 – granted Act 13:47 – so Act 14:15 – and preach Act 17:30 – but Act 20:24 – and the Act 26:20 – and then Act 26:22 – obtained Rom 1:14 – debtor Rom 3:29 – General Rom 10:14 – and how shall Rom 16:26 – according 1Co 1:17 – not to 2Co 5:20 – ambassadors Gal 1:16 – that Gal 2:8 – the same Eph 3:2 – the dispensation Eph 4:18 – the understanding Col 3:11 – there 1Th 1:9 – ye
Fuente: The Treasury of Scripture Knowledge
7
Act 26:17. Paul’s delivery from his enemies was to be continued until the work for which he had been appointed had been accomplished.
Fuente: Combined Bible Commentary
Act 26:17. Delivering thee from the people, and from the Gentiles, unto whom now I send thee. The memory of these words of the Son of God armed the apostle of the future against all the terrors which awaited him, and at the same time prepared him to bear his heavy cross.
It was no doubt that, trusting in this promise, Paul was comparatively careless in the midst of the most urgent perils which threatened his liberty and even his life. Strong in the convictionfor had he not heard that Divine One, on whose radiant glory he for a brief minute or two once gazed, say it?that he had a mighty work to work, and that while engaged in itlike Elisha the man of God of oldhe too would be encompassed with a heavenly guard so that no human hand raised against him should ever do him mortal injury;it was no doubt that, strong in the conviction that the arm of the Lord was ever stretched out between him and death, he resisted the repeated warnings of his dearest friendsmany of them endowed with the gift of prophecywho tried to dissuade him from this dangerous journey to Jerusalem which had resulted in this present captivity and its many fearful dangers, and which brought him in the end to preach his Masters gospel at Rome. How often in that strange harassed life of his, so touchingly painted in his own glowing words in 2Co 11:23-27; 2Co 6:4-10, must this sure promise of his Messiah reigning from His glory-throne in heaven have come up and cheered him with a voice not of this world!
Fuente: A Popular Commentary on the New Testament
See notes on verse 12
Fuente: McGarvey and Pendleton Commentaries (New Testament)
17. Delivering thee from the people and from the Gentiles, to whom now I send the,