Exegetical and Hermeneutical Commentary of Acts 26:13
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.
13. at midday ] There could be no question about the supernatural character of a light which overpowered the midday glare of an Eastern sun.
Fuente: The Cambridge Bible for Schools and Colleges
At mid-day; this appeared at noon-day, that it might not be suspected to be a dream or fancy.
Above the brightness of the sun; our Saviours face in the transfiguration did shine as the sun, Mat 27:2, and he was yet on earth in his mortal body; how much more resplendent must it have been now, when he appeared from heaven with his glorious body! And if the righteous shall shine as the sun, Dan 12:3; Mat 13:43; how much more does their Prince and Saviour! See concerning this history, Act 9:3, &c., and Act 22:6, &c.
Fuente: English Annotations on the Holy Bible by Matthew Poole
At midday, O king,…. So in Ac 12:6. This circumstance is omitted in Ac 9:3. King Agrippa is called upon by the apostle, to excite his attention to what he was about to relate, it being very wonderful, and of great importance.
I saw in the way; that is, to Damascus, when near the city;
a light from heaven; which descended from thence:
above the brightness of the sun; it was a greater light than that, or otherwise it could not have been discerned at noon, or have had the effect it had upon Saul, and his company. This account of the greatness of the light, is not in the other places where this narrative is given:
shining round about me: so in Ac 9:3
and them which journeyed with me; this is not mentioned in the other accounts.
Fuente: John Gill’s Exposition of the Entire Bible
At midday ( ). Genitive of time and idiomatic use of , in the middle of the day, more vivid than (22:6).
Above the brightness of the sun ( ). Here alone not in Acts 26:9; Acts 26:22, though implied in Acts 9:3; Acts 22:6, “indicating the supernatural character of the light” (Knowling). Luke makes no effort to harmonize the exact phrases here with those in the other accounts and Paul here (verse 16) blends together what Jesus said to him directly and the message of Jesus through Ananias (9:15). The word , old word, is here alone in the N.T.
Shining round about me ( ). First aorist active participle of , common Koine verb, in N.T. only here and Lu 2:9.
Fuente: Robertson’s Word Pictures in the New Testament
Above the brightness of the sun. Peculiar to this third account of Paul ‘s conversion. The other peculiarities are : the falling of his companions to the ground along with himself; the voice addressing him in Hebrew; and the words, “It is hard for thee to kick against the pricks.”
Fuente: Vincent’s Word Studies in the New Testament
1) “At midday, 0 king,” (hemera meses basileu)”At the time of or about midday, 0 king,” or “about noon,” Act 22:6. That the light fell so radiant, was above the midday glare of an Eastern sun, was a supernatural light, could not be denied, because of the testimony of Paul, and those other enemies of Christ who fell under the sudden glare that day.
2) I saw in the way a light from heaven,” (kata ten hodon eidon ouranothen phos) “I saw along the way a light which came down from heaven;” Four things happened that day: 1) He saw a light, 2) He heard a voice, 3) “He received a call, 4) He obeyed the call, Act 26:13-19. The light was from heaven, of a supernatural brilliance, Act 9:3; “above (more than) the brilliance of the sun,” Act 26:13.
3) “Above the brightness of the sun,” (huper ten lamproteta tou heliou) “Above the brilliance of the sun,” from higher up it came, and was more brilliant in radiance than the sun, Act 26:13, “from heaven,” 2Co 4:3-4.
4) “Shining round about me,” (perilampsan me) “Shining blindingly radiant around, about, and upon me,” personally, so that he was blinded for three days, Act 9:8-9.
5) “And them which journeyed with me.” (kai tous sun hemoi poreuomenous) “And those who were journeying in concert with me,” those traveling with me, to carryon a persecution ministry against Jesus Christ and His church, assisting me in my deposition and persecution pursuits into foreign countries, away from Judea, Act 26:11; Act 9:1-3; Act 9:7.
Fuente: Garner-Howes Baptist Commentary
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13. At midday, O king. The narration tendeth to this end, that king Agrippa may understand that it was no vain visure or ghost, neither was it any such trance as brought him into some madness, so that he was destitute of judgment. − (620) For though he fell to the earth for fear, yet he heareth a plain voice; he asketh who it was that spake; he understandeth the answer which was made, which are signs that he was not beside himself. Hereupon it followeth that he did not rashly change his mind, but did godlily and holily obey the heavenly oracle, lest he should of set purpose proceed to strive against God. −
(620) −
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Quae mentis sanitatem vel judicium illi eriperet,” as deprived him of his sober senses, or the power of judging.
Fuente: Calvin’s Complete Commentary
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.
Ver. 13. See Trapp on “ Act 9:2 “
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
13. ] See notes on ch. Act 9:3-8 , where I have treated of the discrepancies, real or only apparent, between the three accounts of Saul’s conversion. See also ch. Act 22:6-10 .
Fuente: Henry Alford’s Greek Testament
Act 26:13 . : temporal genitive, Blass, Gram. , p. 107 (in classical Greek . ). The expression is perhaps stronger than in Act 22:6 , in the bright full light of day. : “on the way,” and so foreboding nothing (Weiss). : “advertitur rex ad miraculum rei,” Blass, cf. Act 26:7 , so Weiss. .: here only expressly, but implied in Act 9:3 , Act 22:6 , indicating the supernatural nature of the light; noun only here in N.T., cf. Dan 12:3 . : only in Luke, cf. Luk 2:9 , where the word is also used for a light from heaven; nowhere else in N.T., but the verb is found in Plutarch, Josephus. The fact that the light shone round about Paul and his companions is at any rate not excluded by Act 9:7 or Act 22:9 , as Weiss notes. It is quite in accordance with the truth of the facts that the more vivid expression should occur in Paul’s own recital.
Fuente: The Expositors Greek Testament by Robertson
saw. Greek. eidon. App-133.
in. Greek. kata. App-104.
light. Greek. phos. App-130.
from heaven. Greek. ouranothen. See Act 14:17.
above. Greek. huper. App-104.
brightness. Greek. lamprotes. Only here. Compare the adjective lampros (Act 10:30).
shining round about. Greek. perilampo. Only here and Luk 2:9.
Fuente: Companion Bible Notes, Appendices and Graphics
13.] See notes on ch. Act 9:3-8, where I have treated of the discrepancies, real or only apparent, between the three accounts of Sauls conversion. See also ch. Act 22:6-10.
Fuente: The Greek Testament
Act 26:13. , I saw) unexpectedly.-, O King) Most seasonably he fixes the word King at this point, where there is an Epitasis of (emphatic addition to) the language.-, above) The glory of Christ.
Fuente: Gnomon of the New Testament
73. “FOR THIS PURPOSE”
Act 26:13-20
SALVATION IS NOT DETERMINED BY WHAT MAN DOES FOR GOD, BUT BY WHAT GOD DOES FOR MAN! “Salvation is of the Lord” (Jer 2:9). In order for a sinner to be saved, three things are essential. If the one who reads these lines is saved, it is because God has done three things for you that you would not and could not do for yourself, three things which he has not done for any who perish under his wrath. God almighty has chosen you, redeemed you, and saved you! Otherwise, you could not and would not be saved.
Salvation begins with divine election (Psa 65:4; Rom 8:28-30); Act 11:5-8; Eph 1:3-6; 2Th 2:13). No sinner could ever have been saved apart from God’s sovereign, eternal, electing love. Pardon is not the decision of the criminal, but the prerogative of the judge. Salvation comes to sinners in time according to the purpose of God in election from eternity (2Ti 1:9; Joh 15:16). But election alone could save no one. Justice had to be satisfied. The second thing essential to salvation is redemption by the blood of Christ. Justice would never allow sin to be put away without satisfaction (Rom 3:24-26; Heb 9:22). And justice can never allow one sinner to suffer the wrath of God for whom atonement has been made (Rom 5:11; Gal 3:13; Heb 9:12; Heb 10:10-14). Christ laid down his life for his sheep (Joh 10:11; Joh 10:15). He died in the place of his people (Isa 53:8). He made atonement for God’s elect, the people he came to save and for whom he makes intercession (Mat 1:21; Joh 17:9; Joh 17:20). Election and redemption are essential to salvation, but something else is essential. “Ye must be born again!” In order for a sinner to see and enter into the kingdom of God, he must be regenerated, born again, by the irresistible power and grace of God the Holy Spirit (Joh 3:3-7). Election opens the door of mercy. Redemption removes the obstacle of grace, sin. And regeneration gives life to the dead. Regeneration, the new birth, is a resurrection from the dead. It is the creation of life. All who have been chosen by God the Father from eternity and redeemed by God the Son at Calvary, shall be regenerated and called by God the Holy Spirit at the appointed time of love (Psa 65:4; Psa 110:3). The fruit and result of regeneration is repentance, faith, and conversion. Sinners are not born again because they repent, believe, and turn to God. Rather, we repent, trust Christ, and are converted because we have been born of God. If, as the Scriptures universally declare, man is spiritually dead, salvation must be the result of what God alone does and in no way conditioned upon what the sinner does (Eph 2:1-8; Rom 9:16-18).
All whom the Father chose, the Son redeemed, and the Spirit calls must be saved. Yet, God always accomplishes his purpose of grace through the use of specific means. God speaks to men through men. Sovereign grace always operates through the use of human instrumentality. In Act 26:13-20, Paul tells Agrippa how and why the Lord appeared to him and made him a preacher of the gospel. The Lord said to Paul, “I have appeared unto thee for this purpose,” for the purpose of saving chosen, redeemed sinners.
IN ORDER TO SAVE HIS ELECT, GOD PREPARES CHOSEN MEN TO PREACH THE GOSPEL (Act 26:13-17; Rom 10:14-15). Salvation is not a haphazard affair. It is accomplished by the all-wise plan and eternal purpose of God. One part of that plan and purpose is the preparation of preachers by whom he will call his elect. This is a wonderful thing! God calls, prepares, equips, and commissions specific men to preach the gospel to specific sinners in specific circumstances (Jer 3:15), just as he prepared Paul to preach to the Gentiles! This business of making a preacher is God’s work alone (Gal 1:1; Eph 3:7-11; Eph 4:8-16).
In Act 26:18, the apostle declares that GOD GRACIOUSLY SAVES SINNERS THROUGH THE PREACHING OF THE GOSPEL. God has not sent his servants into the world for nothing. “It pleased God by the foolishness of preaching to save them that believe” (1Co 1:23). “Faith cometh by hearing and hearing by the Word of God” (Rom 10:17). The gospel ministry must never be viewed as a light thing. The preaching of the gospel must ever be a matter of paramount importance in the church of God. It must never become secondary.
God does not save sinners apart from the preaching of the gospel. The issue is not can he do so, but has he chosen to do so. Let the Word of God alone settle the matter. Read Rom 1:15-16, Jas 1:18, and 1Pe 1:23-25. Gospel preaching is God’s ordained means of saving sinners. God sent Philip to preach Christ to the Ethiopian Eunuch precisely because that Eunuch could not understand Isaiah 53 until some man sent of God showed him of whom the prophet spoke (Act 8:26-35). This is the reason for placing such high importance upon the public ministry of the Word. Nothing is so important as the preaching of the gospel. If you care for your soul, let nothing keep you from hearing God’s servant preach his gospel. If you care for the souls of others, do everything within your power to get them under the sound of the gospel. If you care for the souls of men and women around the world, give generously for the furtherance of the gospel through missionary endeavors.
God will save his elect by the preaching of the gospel. Read Act 26:18 again carefully. God’s servants are not beating the air. God has sent them to open the eyes of chosen sinners and turn their hearts to the Lord. Gospel preachers are men on the trail of Christ’s sheep. They seek the salvation of God’s elect. And they shall not fail! They preach with the confident expectation of success. God has promised to honor his Word (Isa 55:11; Rom 1:16-17; Heb 4:12). Our labor is not in vain in the Lord (1Co 15:58). God will save his elect by the means he has ordained.
One more obvious lesson to be learned from this passage is the fact that ALL WHO ARE CALLED OF GOD WILLINGLY REPENT AND TURN TO HIM IN FAITH (Act 26:19-20). Divine sovereignty does not nullify human responsibility any more than it nullifies human instrumentality. In election, redemption, and regeneration, the sinner is completely passive. But as soon as a person is called of God, he is fully active.
No sinner is saved without repentance (Luk 13:3; Luk 13:5; Act 5:30-31; Rom 2:4). Without question, repentance is the gift of God. But God does not repent for us. We must repent. Indeed, repentance is a voluntary act of a renewed heart. It is a change of mind, a change of manners, a change of motives, and a change of masters. Read Psalms 32, 51 and learn what repentance is from the man after God’s own heart.
No one can be saved who does not turn to God by faith in Christ. No sinner will turn to God until God turns him. No sinner will trust Christ until God gives him faith. Yet, we must believe on Christ (Act 16:31; Mar 16:15-16). Conversion is a heart work. It is believing on the Lord Jesus Christ with all your heart, trusting him alone as Lord and Savior (Rom 10:9-13; 1Co 1:30-31; Php 3:3).
And all who repent and turn to God in true faith will do works which evidence repentance. Salvation is not in any measure dependent upon our works. But all saved people, in the tenor of their lives, walk in good works (Rom 6:11-18; Eph 2:8-10; Tit 3:8; Jas 2:14-26). Good works are works of obedience to the Word of God, works of love to Christ and his people, and works of faith. Good works are the fruit of faith in Christ. Faith in Christ is the fruit of regeneration. Regeneration is the fruit of redemption. And redemption is the fruit of election.
Fuente: Discovering Christ In Selected Books of the Bible
midday: Act 9:3, Act 22:6
above: Isa 24:23, Isa 30:26, Mat 17:2, Rev 1:16, Rev 21:23
Reciprocal: Dan 3:24 – O king Dan 5:18 – O thou Amo 9:1 – I saw Luk 2:9 – and they Act 9:7 – General Act 16:10 – immediately 2Co 3:10 – had 2Co 12:1 – visions Heb 10:14 – them Rev 10:1 – his face
Fuente: The Treasury of Scripture Knowledge
Act 26:13. A light from heaven, above the brightness of the sun, shining round about me and them which journeyed with me. It has just been mentioned that this blaze of glory suddenly shone round the Pharisee and his company at midday. The comparison, then, of the strange great light he remembered so well, was made with the splendour of an eastern noonday sun. Bathed, so to speak, in this glorious sea of light, Saul saw the form of Him that had been crucified and had risen again. May we not say without temerity, that, as he gazed, the relentless foe of the Nazarene and His hated sect saw, on that transfigured form, some of the marks of the Passion which he had so often derided and spoken of as the well-earned guerdon of a false impostor, that he saw those well-known marks we know the risen Lord still bore (Joh 20:27)the print of the nails, and the scar of the spear (see note on Act 9:3)?
Fuente: A Popular Commentary on the New Testament
See notes on verse 12