Exegetical and Hermeneutical Commentary of Acts 26:26
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.
26. none of these things are hidden from him ] i.e. the history of the life and works of Jesus, of His death and resurrection, of the marvellous gifts of Pentecost, and the preaching of the Gospel since Jesus had been crucified.
for this thing was not done in a corner ] Of the truth of this we can be sure from the excitement caused both in the religious and political world by the work of Jesus during his life, by the efforts put forth to stop his teaching, which culminated in a trial in which both Jewish and Roman magistrates were consulted, and by the exclamation of the Pharisees (Joh 12:19) “The world is gone after him,” and the declaration (Act 17:6) “These that have turned the world upside down.”
Fuente: The Cambridge Bible for Schools and Colleges
For the king – King Agrippa.
Knoweth – He had been many years in that region, and the fame of Jesus and of Pauls conversion were probably well known to him.
These things – The things pertaining to the early persecutions of Christians; the spread of the gospel; and the remarkable conversion of Paul. Though Agrippa might not have been fully informed respecting these things, yet he had an acquaintance with Moses and the prophets; he knew the Jewish expectation respecting the Messiah; and he could not be ignorant respecting the remarkable public events in the life of Jesus of Nazareth, and of his having been put to death by order of Pontius Pilate on the cross.
I speak freely – I speak openly – boldly. I use no disguise; and I speak the more confidently before him, because, from his situation, he must be acquainted with the truth of what I say. Truth is always bold and free, and it is an evidence of honesty when a man is willing to declare everything without reserve before those who are qualified to detect him if he is an impostor. Such evidence of truth and honesty was given by Paul.
For I am persuaded – I am convinced; I doubt not that he is well acquainted with these things.
Are hidden from him – That he is unacquainted with them.
For this thing – The thing to which Paul had mainly referred in this defense, his own conversion to the Christian religion.
Was not done in a corner – Did not occur secretly and obscurely, but was public, and was of such a character as to attract attention. The conversion of a leading persecutor, such as Paul had been, and in the manner in which that conversion had taken place, could not but attract attention and remark; and although the Jews would endeavor as much as possible to conceal it, yet Paul might presume that it could not be entirely unknown to Agrippa.
Fuente: Albert Barnes’ Notes on the Bible
Act 26:26
This thing was not done in a corner.
The publicity of Christianity
I. What? Christianity in–
1. Its history.
(1) Its preparatory stages–patriarchal, legal, prophetic–were all enacted in the open day, and each bore public testimony to the coming Christ.
(2) Its actual advent. The star guided the Magi and the heavenly host, the shepherds to the public inn where Christ was born. His first appearance was amongst a crowd in the temple; He submitted to public baptism, sought the most frequented resorts for His teaching and miracles, died and ascended in public.
(3) Its subsequent progress. The apostles went into all the world, and proclaimed their message where men assembled in the largest numbers. So today the preacher and missionary desire the utmost publicity for their message.
(4) Its close. The dispensation will be publicly wound up before the whole universe at the Day of Judgment.
2. Its institutions.
(1) The Bible is the most public book in the world. It has a circulation which is growing with the increase of the worlds population. Every man in his own tongue may now read the wonderful works of God.
(2) Christian Churches are the most prominent features in the city street and the country landscape.
(3) The weekly Sabbath.
(4) The sacraments.
3. Its influence. Much of this in its working is necessarily quiet and unobtrusive, but in its effects it is most manifest.
(1) On individual lives. The drunkard converted to sobriety, the thief to honesty, etc., are things not done in a corner.
(2) The national life. Take what has been done by Christianity out of English civilisation, and what would be left? Witness our schools, hospitals, etc.
II. Why? Because–
1. There is nothing to hide. Christianity is no imposture demanding darkness for its manipulation. Being truth itself, it seeks the light. Its challenge at all times and everywhere is, Come and see.
2. There is nothing to be ashamed of. Goodness courts publicity. Christianity is no evil work of darkness. It were strange indeed if with its sole aim of blessing humanity it should hide itself in a corner.
3. There is nothing to fear. Courage is ever open, whatever adversaries may be in the way. Confident of victory, Christianity threw down the gauntlet to the world, the flesh, and the devil, and has won all along the line.
III. Wherefore let your light shine before men. Otherwise–
1. You are out of harmony with the whole genius of Christianity.
2. Christ will publicly discard you at the great day. (J. W. Burn.)
The gospel openly published
1. When our Saviour began to publish the gospel, He did not, as deceivers do, vent His new doctrines, or pretend to perform His wonders in places where there was nobody fit to oppose the one or to disprove the other. From the first He appeared publicly, and throughout the whole course of His ministry He addressed Himself constantly to multitudes, and in the most frequented parts–the streets, market places, temple and synagogues–where His life and doctrine and miracles might, by His professed enemies, be narrowly observed and examined.
2. He pitched upon such persons for the subjects of His miraculous cures whose infirmities were notorious and of a long standing; one who had been blind from his very birth; another diseased with an issue of blood twelve years; and a third troubled with a palsy for thirty-eight years; so that there could be no possible confederacy in a case where the person cured was known to have laboured under that distemper some years before our Saviour was born.
3. He so ordered the matter that some of those He healed should immediately repair to the priests, his inveterate enemies, and give them an opportunity of detecting the fraud, if there were any.
4. As He had lived, so He died in public. When buried, He had a public guard set upon His grave, and He arose from thence in the presence of that very guard, and to their astonishment. He appeared afterwards to five hundred brethren at once, to the twelve disciples frequently; ate, drank, and conversed with them for forty days, and was at last taken up into heaven in their sight by a slow and leisurely ascent. In all respects and circumstances the gospel of Christ showed itself to proceed from the great Father of lights, in whom is no darkness at all. As its Founder once appealed to His disciples, and said, Handle Me and see, so may the doctrine itself make a like challenge to its enemies. Learn then–
I. How great an advantage the Christian religion hath, on this account, over all other religions. Scarce any religion ever set up in the world without pretending to derive its authority from miracles. But then, either those so-called miracles have been acted confessedly in secret, or, if said to have been done in public, the account came too late to deserve credit. Mahomet boasted of receiving several chapters of his Alcoran from the angel Gabriel; and when miracles were demanded of him he at first (as his followers have done ever since) appealed to the Alcoran itself as to the greatest and most convincing miracle. The Jewish religion was indeed published by God in a very open and solemn manner. Yet still infidelity finds room to object that the truth of this revelation depends upon the testimony of friends only; and that the scene is laid in a place where nobody could be present but the persons concerned. And should any of these persons have been inclined to contradict it they could not, because they all perished in the wilderness ere a correspondence was as yet opened between them and any other people. Such objections, it is true, are of no weight, laid in the balance with the evidence given for the truth of those facts; yet it is some advantage to the proof of gospel miracles not to be liable even to those exceptions.
II. How inexcusable they are who, notwithstanding that open, incontestable manner in which the Divine authority of the gospel, was manifested, continue still to stand out against it.
III. The vanity of those pretences which are made to miracles in the Romish communion. A miracle is, in the nature of it, somewhat done for the conversion of infidels (1Co 14:22). And yet it so happens that Popish miracles are generally done at home, before believers, where there is little or no need of them, or if abroad, at such a convenient distance as not to lie within reach of confutation. In China and Japan these wonder workers may pretend to have done as many miracles as they please, without the fear of a discovery; in Spain and Italy they may venture, now and then, to set up for them where there are so many always ready to favour their pretences and to run into any pious fraud that can be contrived for them. But in heretical countries they are very shy and sparing of their talent this way.
IV. To reject all pretences to the spirit, to private visions and inward illuminations, by which enthusiastic or designing men endeavour to establish their opinions, and to give them a sacred authority.
V. How it comes to pass that miracles have been so long discontinued. They were performed at first in so conspicuous, exuberant, and convincing a manner as to render a continual repetition of the same proofs utterly needless (Luk 16:31).
VI. That the more any doctrine affects secrecy and declines trials of any sort the more reason we have to suspect and to examine it (Joh 4:11). This reflection cannot but put us in mind of those articles of the Roman Catholic faith, by which it stands distinguished from the faith of all other Christians. We are not allowed to doubt of them, or to reason upon them. They are to be received implicitly, without any particular discussion and inquiry; from the great doctrine of infallibility they proceed, and into that they are finally resolved. Now this is the greatest prejudice imaginable against the truth of the doctrines of any Church, or the sincerity of its pretences; for if what it proposeth to us be true and reasonable, why should it decline the examination and judgment of reason? If all be true gold, without alloy, how comes it thus to fly the touchstone? It is the property of error only to skulk and hide its head; but truth, we know, is open and barefaced, like our first parents, in the state of innocence and happiness, naked, but not ashamed.
VII. To make our practice of the gospel, like the first proofs of it, conspicuous and plain; and endeavour, with all our power, to recommend the doctrine we embrace to the hearts of men, as openly and powerfully by our good lives and actions as the first planters of it did by their miraculous performances. So shall we best put to silence the ignorance of foolish men, and be able, in the most convincing and effectual manner, to make an answer to our blasphemers. (Bp. Atterbury.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 26. Before whom also I speak freely] This is a farther judicious apology for himself and his discourse. As if he had said: Conscious that the king understands all these subjects well, being fully versed in the law and the prophets, I have used the utmost freedom of speech, and have mentioned the tenets of my religion in their own appropriate terms.
This thing was not done in a corner.] The preaching, miracles, passion, death, and resurrection of Jesus Christ, were most public and notorious; and of them Agrippa could not be ignorant; and indeed it appears, from his own answer, that he was not, but was now more fully persuaded of the truth than ever, and almost led to embrace Christianity.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Agrippa, being educated in Judea, could not but hear of the life and doctrine, death and resurrection, of our Saviour; as also of the miracles done by him, and by his disciples; for, as our Saviour says, he ever taught openly, Joh 18:20.
Fuente: English Annotations on the Holy Bible by Matthew Poole
26. the king knoweth, &c.(Seeon Ac 26:1-3).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For the king knoweth of these things,…. Something of them, of the sufferings and resurrection of the Messiah, and of his showing light to Jews and Gentiles, as they are spoken of by Moses and the prophets, whose writings Agrippa was conversant with, and of these things as fulfilled in Jesus of Nazareth; at least he had heard the report of them, how that they were said to be accomplished in him.
Before whom also I speak freely; because of the knowledge he had of these things:
for I am persuaded that none of these things are hidden from him; as that Moses and the prophets have foretold then, and that they have had their fulfilment in Jesus;
for this thing was not done in a corner: the ministry of Jesus was, public, his miracles were done openly, his suffering the death of the cross under Pontius Pilate was generally known, and his resurrection from the dead was a well attested fact, and the ministration of his Gospel to Jews and Gentiles was notorious. The Arabic and Ethiopic versions refer this to Paul’s words and actions, that what he had said and done were not private but public, and of which Agrippa had had, by one means or another, a full account; but the other sense is best.
Fuente: John Gill’s Exposition of the Entire Bible
For the king knoweth of these things ( ). (present middle probably Ionic form of ) is a literary word and suits well here (cf. 24:10).
Freely (). Present middle participle, speaking fully, making a clean breast of it. From (, ) (cf. 13:46).
Is hidden from him ( ). Escapes his notice. Infinitive in indirect discourse after (I am persuaded).
Fuente: Robertson’s Word Pictures in the New Testament
1) “For the king knoweth of these things,” (epistatai gar pen touton ho basileus) “Because the king understands these things,” is knowledgeable of these things. He had surely heard of the death and resurrection of Jesus Christ, and even the pay-off of certain hired false witnesses to testify that His body had been stolen by the disciples. Yet he had heard no satisfactory explanation, such as Paul had here given, Mat 28:11-15.
2) “Before whom also I speak freely: (pros hon kai parresizomenos lalo) “To whom I also (primarily, boldly) speak,” for the benefit of the his majesty, the king, King Herod, Act 26:1-3.
3) “For I am persuaded that none of these things are hidden from him; (lanthanein gar auton touton ou peithomai outhen) “For I am convinced or persuaded that not one of these things is hidden or concealed from him,” has been really kept from his general knowledge, for he has the power to suppress heresy. As our Lord stood before Pilate and witnessed the truth, so Paul stood before the skeptical Festus, and uncertain King Agrippa, and witnessed to him, Joh 18:37-38.
4) “For this thing was not done in a corner.” (ou gar estin gonia pepagmenon touto) “For this thing was not done or did not occur off in a corner;” It had been public, notorious, a thing the Jews wanted “to cover up,” to hide from the world, if they had really murdered their own Deliverer, their own Messiah; and they did, and had; Joh 1:11-12; Mat 28:1-15; Act 2:22; Act 2:24; Act 2:36; Act 3:14-15; 1Ti 3:16.
Fuente: Garner-Howes Baptist Commentary
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26. For the king hnoweth of these things. He turneth himself unto Agrippa, in whom there was more hope. And, first, he saith that he knew the history of the things; but he calleth him straightway back to the law and the prophets. For it was to small end for him to know the thing which was done, unless he did know that those things which had been spoken before of Christ were fulfilled in the person of Jesus which was crucified. And whereas Paul doth not doubt of Agrippa’s faith, he doth it not so much to praise him, as that he may put the Scripture out of all question, lest he be enforced to stand upon the very principles. Therefore, his meaning is, that the Scripture is of sufficient credit of itself, so that it is not lawful for a man that is a Jew to diminish any jot of the authority thereof. And yet Paul doth not flatter him; for though he did not reverence the Scripture as became a godly man, yet he had this rudiment from his childhood, that he was persuaded that nothing is contained therein besides the oracles of God. As the common sort of men, though they do not greatly care for the word of God, yet they acknowledge and confess generally and confusedly that it is the word of God, so that they are letted with some reverence either to reject or to despise the same. −
Fuente: Calvin’s Complete Commentary
(26) I am persuaded that none of these things are hidden from him.The appeal to Agrippas knowledge is two-fold. He knew that Moses and the prophets had spoken of the great Prophet and Deliverer whom the Jews knew as the Christ. He knew also that for more than a quarter of a century there had been communities of Jews in Juda and Galilee and Samaria (see Note on Act. 9:31) resting on the belief that the Christ had come, and that He had suffered and risen from the dead. The congregations of those whom the Jews knew as Nazarenes were as far as possible from being an obscure sect lurking in holes and corners.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
26. The king This king had been called by Festus himself as referee, and Paul, therefore, very reasonably refers to him.
Knoweth of these things Understands the facts of Jesus’ history.
A corner Not in some obscure place, but in Jerusalem.
Fuente: Whedon’s Commentary on the Old and New Testaments
“For the king knows of these things, to whom also I speak freely, for I am persuaded that none of these things is hidden from him, for this has not been done in a corner.”
Indeed, he asserts, King Agrippa knows of these things. He knows that the Scriptures clearly teach the resurrection of the body. And he knows of the claims that Jesus has risen from the dead, and of the evidences that have been put forward (as they have been again today). Thus he speaks freely. For none of these things were done in secret. They were well known by the Jews.
Fuente: Commentary Series on the Bible by Peter Pett
Act 26:26 . In proof ( ) that he spoke truly, and in his sound mind, Paul appeals to the knowledge of the king ( in quo plus erat spei , Calvin).
and refer to what Paul had last said concerning the Messiah, which had overpowered the patience of Felix and drawn from him the (comp. on , Act 26:24 ). is the same, but viewed together as an historical unity. with is not found elsewhere in the N.T., but often in Greek writers.
] like nihil, in no respect ; Khner, ad Xen. Anab . vi. 6. 12. Taken as accusative of object, it would be inappropriate (on account of ); hence A E ** min. omit it (so Lachmann and Bornemann), while, on the other hand, B has not .
Observe also the correlates and placed at the beginning.
] A litotes: not in a corner ( ), but publicly in the sacred capital of the nation. See examples in Wetstein.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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.
Ver. 26. For this thing was not done in a corner ] Neither Christ’s passion, nor Paul’s conversion. Rome rang of the former, and it was seriously debated in the senate-house, whether Christ should not be received into the number of the gods? Tiberius would have had it so; but it was carried against him, because of the poverty of Christ’s life and the infamy of his death. And as for Paul’s conversion, it was far and near talked of. For as a bell cannot be turned from one side to another, but it will make a sound and report its own motion; so will the turning of a sinner from evil to good; such a sinner especially: his conversion was toto notissima caelo: like the trumpet of God in Mount Sinai, it filled the whole country.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
26. ] Agrippa is doubly his witness, (1) as cognizant of the facts respecting Jesus, (2) as believing the prophets . This latter he does not only assert, but appeals to the faith of the king as a Jew for its establishment.
] This , the act done to Jesus by the Jews, and its sequel, was not done in an obscure corner of Juda, but in the metropolis, at a time of more than common publicity.
Fuente: Henry Alford’s Greek Testament
Act 26:26 . : here only with : in proof that his words were words of soberness, and that he was basing his statements on facts, St. Paul appeals to the knowledge of Agrippa, a knowledge which he would have gained from his close connection with the Jewish religion, but also to some extent perhaps from the events of his father’s reign, for Herod Agrippa had beheaded James with a sword, and had cast Peter into prison: “patet hoc,” says Bengel, “nam etiam Christianum nomen sciebat”. If is retained, “to whom also,” i.e. , because of his knowledge just mentioned. .: “freely,” R.V., everywhere else R.V. renders “boldly”; verb only in Luke and Paul, see on Act 9:27 ; the Apostle spoke freely because of the king’s full knowledge, but his boldness is also shown in his question to the king, and to the reply which he makes to it in the king’s name, Act 26:27 . . . .: if and are both retained, see critical note, may be taken adverbially, “in any degree,” but see Winer-Moulton, Leviticus , 9, b., and Wendt’s note, in loco , p. 399 (1899). ., cf. Luk 7:17 ; Luk 23:8 . Blass notes this expression, Gram. , p. 4, as a proof that Paul used more literary expressions than usual in addressing his audience, and no doubt the expression was used by classical writers, cf. Plato, Gorg. , 485 D; Epict., Diss. , ii., 12, 17, and other instances in Wetstein, cf. angulus , Ter., Adelph. , v., 2, 10.
Fuente: The Expositors Greek Testament by Robertson
knoweth. Greek. epistamai. App-132.
of = conoerning. Greek. peri. App-104.
also I speak freely = I speak, using boldness also.
speak. Greek. laleo, as in verses: Act 26:14, Act 26:22, Act 26:31.
freely = speaking out, or without reserve. Greek. parrhesiazomai. Occurs seven times in Acts. See Act 9:27, Act 9:29; Act 13:46; Act 14:3; Act 18:26; Act 19:8.
am persuaded. Greek. peitho. App-150.
none. A double negative. Greek. ou ouden.
are hidden, &c. = has escaped his notice. Greek. lanthano. Only here, Mar 7:24. Luk 8:47. Heb 13:2. 2Pe 3:5, 2Pe 3:8.
Fuente: Companion Bible Notes, Appendices and Graphics
26.] Agrippa is doubly his witness, (1) as cognizant of the facts respecting Jesus, (2) as believing the prophets. This latter he does not only assert, but appeals to the faith of the king as a Jew for its establishment.
] This, the act done to Jesus by the Jews, and its sequel, was not done in an obscure corner of Juda, but in the metropolis, at a time of more than common publicity.
Fuente: The Greek Testament
Act 26:26. , knoweth) This is evident: for he even knew the Christian name, Act 26:28. Having refuted the objection of Festus, Paul urges the truth which he aimed at setting forth, appropriately and gradually, step by step, returning from Festus to Agrippa.-, using all freedom of speech) He had free confidence, which Festus called madness.- ) not in a corner, but under the view of mankind.
Fuente: Gnomon of the New Testament
the king: Act 26:2, Act 26:3, Act 25:22
this thing: Act 2:1-12, Act 4:16-21, Act 5:18-42, Isa 30:20, Mat 26:5, Mat 27:29-54
Reciprocal: Dan 3:27 – the princes Mat 9:26 – the fame hereof Luk 6:8 – Rise Joh 18:20 – and in Act 2:22 – a man Act 2:29 – freely Act 4:29 – that Act 10:37 – ye know Act 26:19 – O king 2Co 5:11 – we persuade 2Ti 1:5 – I am
Fuente: The Treasury of Scripture Knowledge
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Act 26:26. The king means Agrippa for whose special hearing Paul was making this speech, and who was acquainted with the ancient writings to which the apostle had referred. Corner is from GONIA which Thayer defines, “A secret place.” This thing means the story of Jesus including his public life, crucifixion and evidences of his resurrection, all of which was known to thousands of people.
Fuente: Combined Bible Commentary
Act 26:26. 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. The Jewish king sitting on that throne, before whom I am now telling out my wondrous story, he knows whether what I have been quoting from the Hebrews sacred books is to be found there or no. He can tell you if my words relate merely a wild dream of my own, for he knows what has been the peoples hope for many a long centuryyes, the king, if he will, may tell you too how this central figure of my narrative is no mere phantom I have raised. Well must our King Agrippa know the circumstances of the death of Jesus which took place at Jerusalem in the busy paschal week some thirty years ago, for this thing was not done in a corner. Well is the king aware that now for many years are there countless congregations of our countrymen in the Holy City, here in Csarea, scattered over Juda and Syria, even as far as Italy,no small and obscure sect now,who live and die in the firm belief that this crucified Jesus has risen from the dead, just as I aver. No; I am not mad, most noble Festus.
Fuente: A Popular Commentary on the New Testament
26, 27. In Agrippa Paul had a very different hearer. His Jewish education enabled him to appreciate Paul’s arguments, and to see repeated, in that noble self-sacrifice which was an enigma to Festus, the heroism of the old prophets. As Paul turned away from Festus and fixed his eye upon the king, he saw the advantage which he had over his feelings, and determined to press it to the utmost. He continues: (26) “For the king understands concerning these things, to whom also I speak with freedom: for I am persuaded that none of these things are hidden from him; for this thing was not done in a corner. (27) King Agrippa, do you believe the prophets? I know that you believe.”
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 26
The king.–Agrippa.–Knoweth of these things; of the facts respecting the death and resurrection of Christ, and Paul’s conversion.
Fuente: Abbott’s Illustrated New Testament
26:26 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 {k} corner.
(k) Secretly and privately.