Exegetical and Hermeneutical Commentary of Acts 26:29
And Paul said, I would to God, that not only thou, but also all that hear me this day, were both almost, and altogether such as I am, except these bonds.
29. both almost, and altogether ] The literal rendering of the Greek is given by the Rev. Ver. “whether with little or with much,” and it is difficult to see how the sense of the A. V. can be extracted from the words. The Apostle takes up the jeer of the king in a serious tone, and replies: “I may have seemed to use little persuasion, and suddenly to have jumped at the conclusion that you accept the teaching of the prophets as I myself receive it; but whether it need little or much persuasion, or little or much time, my prayer to God is, for you and for all who listen to me that they may become such as I am, save as to my bonds.”
were such as I am ] Better with Rev. Ver. “might become such as I am.” Paul avoids the word “Christian,” which for himself he might willingly have accepted (cp. 1Pe 4:16), but which was used by the king in a mocking sense, and therefore would not have made his wish seem an acceptable one. You may call me “Christian” in mockery, my joy and hope and faith in Christ are such, that I know no better prayer for any than to wish you all the like blessings.
except these bonds ] From this it is clear, in spite of the leniency with which Paul had been at first treated by Felix, that either because his case was deemed more serious in consequence of his being left in prison so long, or because he was just now before the court as a prisoner, the Apostle had been put in chains.
Fuente: The Cambridge Bible for Schools and Colleges
I would to God – I pray to God; I earnestly desire it of God. This shows:
(1) Pauls intense desire that Agrippa, and all who heard him, might be saved.
(2) His steady and constant belief that none but God could incline people to become altogether Christians. Paul knew well that there was nothing that would overcome the reluctance of the human heart to be an entire Christian but the grace and mercy of God. He had addressed to his hearers the convincing arguments of religion, and he now breathed forth his earnest prayer to God that those arguments might be effectual. So prays every faithful minister of the cross.
All that hear me – Festus, and the military and civil officers who had been assembled to hear his defense, Act 25:23.
Were both almost, and altogether … – Paul had no higher wish for them than that they might have the faith and consolations which he himself enjoyed. He had so firm a conviction of the truth of Christianity, and had experienced so much of its supports amidst his persecutions and trials, that his highest desire for them was that they might experience the same inexpressibly pure and holy consolations. He well knew that there was neither happiness nor safety in being almost a Christian; and he desired, therefore, that they would give themselves, as he had done, entirely and altogether to the service of the Lord Jesus Christ.
Except these bonds – These chains. This is an exceedingly happy and touching appeal. Probably Paul, when he said this, lifted up his arm with the chain attached to it. His wish was that in all respects they might partake of the effects of the gospel, except those chains. Those he did not wish them to bear. The persecutions, the unjust trials, and the imprisonments which he had been called to suffer in the cause, he did not desire them to endure. True Christians wish others to partake of the full blessings of religion. The trials which they themselves experienced from without in unjust persecutions, ridicule, and slander, they do not wish them to endure. The trials which they themselves experience from an evil heart, from corrupt passions, and from temptations, they do not wish others to experience. But even with these, religion confers infinitely more pure joy than the world can give; and even though others should be called to experience severe trials for their religion, still Christians wish that all should partake of the pure consolations which Christianity alone can furnish in this world and the world to come. Compare Mar 10:30.
Fuente: Albert Barnes’ Notes on the Bible
Act 26:29
And Paul said, I would to God that not only thou were both almost and altogether such as I am, except these bonds.
Pauls prayer before Agrippa
I. His decision intimated in the words–such as I am. What, then, was Paul? A Christian.
1. What is included in this? Not knowledge merely, nor a plausible profession, but living faith, holy love, and spiritual operative life.
2. It avails not what you are, unless you be Christians–were you ever so rich, highly respected in society, or beloved by your friends, an affectionate obedience of Jesus Christ.
3. It is not in the power of man to bring you to this, for it was not in the power of Paul effectually to persuade Agrippa.
II. His enjoyment. This is evident.
1. He was satisfied with the choice he had made. He had no misgiving that in embracing Christianity he had done foolishly.
2. He was happy–much more happy in his fetters than all the splendid audience which he addressed. A man is happy not according to his rank, but the state of his heart. Joseph, calumniated and imprisoned, was not anxious in the least; for the Lord was with him, and showed him mercy. Daniel and his three friends were perfectly composed; for their confidence was in God, and their salvation was from Him.
III. His benevolence.
1. The goodwill of this apostle first regarded Agrippa, but it did not rest with him: it was diffusive, it spread through the whole company. In one respect, it is true, he desired no resemblance: except these bonds. It is well to judge of the religion of Jesus Christ by its effects.
2. Observe how the benevolence of Paul was expressed; not by mere words, the impulse of momentary feeling: the text is a prayer. From this learn, that no place is unsuitable for prayer, no time is unseasonable for the exercise. Benevolent wishes should be matured into prayers, and ought to be expressed by pleading with God. But prayer was not all. The apostle spent his life in active kindness, and he, who thus prayed for Agrippa and the court of Festus, was ready in every way to prove the benevolence which he expressed. And with our prayers let us unite exertion, or what evidence have we of their sincerity?
Conclusion:
1. How wide the difference between the spirit of Christianity and the spirit of the world!
2. How striking the contrast between the reality of the gospel and the pretensions of infidelity!
3. How highly desirable is proficiency in religion, in opposition to a languid and wavering profession of it! (T. Kidd.)
The philanthropy of the Apostle Paul
I. Pauls character. In his reply we have the words, Such as I am. What, then, was he when he stood face to face with Agrippa? Paul was a Christian–a Christian in the highest, deepest, broadest meaning of the term–a loyal, loving disciple of the Lord Jesus Christ. Such was his character when he stood face to face with Agrippa.
II. Pauls circumstances. In his reply we have the words, except these bonds.
III. Pauls wish. I would to God, etc. This was not the false wish of a proud, self-righteous Pharisee, but the true wish of a real Christian philanthropist. He wished that Agrippa resembled him in character, but not in circumstances. From this wish we infer–
1. That Paul never regretted becoming a Christian. When he stood before Agrippa he was an old man; he had been a disciple of Christ for very many years; a death of martyrdom was before him; and yet, withal, he would not have exchanged positions with Agrippa.
2. That what Paul was it was possible for Agrippa to become. (J. F. Smythe.)
A preachers best wish for a king
It is not always easy, by the mere sense of hearing, to decide whether the report of artillery indicates a shotted gun or a complimentary salute. Even so, you are often at a loss to decide whether certain men speak in earnest or jest. The words of Agrippa have suffered from a like uncertainty. Was he in earnest or ironical? The common view is that, so far as a Herod could be earnest, Herod Agrippa was on that day. But whatever was the depth or shallowness of his utterance, it did not satisfy St. Paul. He knew that it was not enough for the foundering ship to have almost reached her port; that it did not save the man slayer to have almost gained the gate of the city of refuge before the avenging kinsman overtook him. Observe–
I. How perfectly certain Paul was that he was a Christian. Agrippa had professed to be almost persuaded. The apostle says, I would to God that thou wert both almost and altogether–what? Such as I am. Could anything show more clearly that St. Paul had not the shadow of a doubt that he was a Christian? This is not so with many Christians. Even when others behold the evidence in their daily walk, they themselves can only say that they hope. They are following on in the path to peace as nearly as they can find it, but whether it ends in assured glory, they can only know when the gates of the celestial city have closed behind them. It was not so when Christianity was young. This doubt and uncertainty is like our gorgeous churches, where the poor have no place; like our fashionable preachers, who glorify human nature instead of Christ; like our fashionable congregations, where dress and display attract the eye: it belongs to modern, not to ancient Christianity. Then men knew whom they had believed. Look at this confidence as displayed by St. Paul. He did not wish that they were what he hoped he might be, not what he desired to be, not what he thought he was. He wants them to be what he then and there is sure that he himself is–a Christian. Is such a certainty something which God only permitted the primitive believers to realise? Or, is it a privilege which all may know in personal experience? The whole question hangs on the character of Christ. You may be perfectly confident if Jesus is one who does not break His word. Such a confidence is exceedingly desirable. I do not see how St. Paul could have been so eager, unless he had the clearest convictions that he was himself saved. Moses could not have said to his brother-in-law, Come thou with us and we will do thee good, if he had possessed no certain confidence that he and the people were on their way to Canaan. So does assurance of faith make working Christians.
II. What a grand thing Paul evidently esteemed it to be a Christian! There are some men who undervalue their blessings. St. Paul was not one of that class. It was a cause of thanksgiving that by the grace of God he was what he was. Who were they that heard him?
1. In that assembly were men of wealth. And yet this poor prisoner cries out, I would to God that all that hear me, were both almost and altogether what I am. To him Christianity was worth more than the riches of a Roman procurator.
2. There were men among those who heard him that day who had a home. And he who stood at that tribunal like his Master, had not where to lay his head. He wrote, We have no certain dwelling place. Yet it was this homeless man who cried out, I would to God, etc. His Christianity was to him worth more than even a home.
3. Above all these were men of high rank and social position. And here was a man whose rank was to be counted as the offscouring of all things, who yet cried out in such an august assembly, I would to God, etc. Such was St. Pauls estimate of the worth of his Christianity. He could do without a home; he could dispense with the wealth of Festus; he could live without the crown of Agrippa, but he could not do without Christ, to him the hope of glory. Today does he regret his estimate of his heritage? Today the wealth of Gods glory is his. Today the home of Gods saints is his portion. Today he reigns as king, a crown of glory on his brow. (Bp. Cheney.)
.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 29. I would to God, c.] , – So fully am I persuaded of the infinite excellence of Christianity, and so truly happy am I in possession of it, that I most ardently wish that not only thou, but this whole council, were not only almost, but altogether, such as I am, these CHAINS excepted. Thus, while his heart glows with affection for their best interests, he wishes that they might enjoy all his blessings, if possible, without being obliged to bear any cross on the account. His holding up his chain, which was probably now detached from the soldier’s arm, and wrapped about his own, must have made a powerful impression on the minds of his audience. Indeed, it appears they could bear the scene no longer the king was overwhelmed, and rose up instantly, and so did the rest of the council, and went immediately aside; and, after a very short conference among themselves, they unanimously pronounced him innocent; and his last word, , BONDS! and the action with which it was accompanied, had made such a deep impression upon their hearts that they conclude their judgment with that very identical word . Would to God, says the apostle, that all who hear me this day were altogether such as as I am, except these BONDS! The whole council say-This man hath done nothing worthy of death nor of BONDS! , BONDS, is echoed by them from the last words of the apostle; as we may plainly perceive that, seeing such an innocent and eminent man suffering such indignity had made a deep impression upon their hearts. Alas! why should such a man be in B-O-N-D-S!
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Paul, knowing how little it would avail any to be almost a Christian, wisheth their perfection in that profession, that they might not, with the Laodiceans, be neither hot nor cold, Rev 3:16; nor, with the Israelites, halt between God and Baal, 1Ki 18:21.
Except these bonds: some think that by bonds St. Paul means only his guard wherewith he was surrounded; but it is certain that St. Paul was bound, in the most literal sense, with chains, as Act 24:27; and he wishes his auditors all the good that was in him, and to be freed from all the evils that were upon him.
Fuente: English Annotations on the Holy Bible by Matthew Poole
29. I would to God, &c.Whatunequalled magnanimity does this speech breathe! Only his Master evertowered above this.
not only . . . almost . . .but altogetheror, “whether soon or late,” or “withlittle or much difficulty.”
except these bondsdoubtlessholding up his two chained hands (see on Ac12:6): which in closing such a noble utterance must have had anelectrical effect.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And Paul said, I would to God,…. This prayer of the apostle’s shows his affection for the souls of men, and his great desire for their conversion, and also his sense of the power and grace of God, as necessary to it:
that not only thou, but also all that hear me this day, were both almost and altogether such as I am; that is, his wish was that not only Agrippa, but that all that were present, were not only within a little, or in some low degree, but entirely, in the highest and fullest sense, Christians, as he was; that they knew as much of Christ, and had as much faith in him, and love to him, as he had, and were as ready to serve and obey him: he does not wish that Agrippa and the rest that heard him were as he had been, a bigot for traditions and ceremonies, that trusted in his own righteousness, did many things contrary to the name of Jesus, was a blasphemer of him, a persecutor of his saints, and an injurious person; but as he now was, not meaning with respect to his civil circumstances, as a mean poor man, and a tent maker, or with respect to his single state of life, which he elsewhere advises to, 1Co 9:5 or with respect to his ministerial capacity, as an apostle of Christ, and a preacher of the Gospel; but as a Christian, and in a private capacity: his sense is, he wished that they were as he, regenerated by the Spirit of God, new creatures in Christ, called by the grace of God with an holy calling, believers in Christ, lovers of him, pardoned by his blood, justified by his righteousness, sanctified by his grace, children of God, and heirs of eternal life: and all this he wishes for of God, saying, “would to God”, c. knowing that the whole of this is not of men, but of God all grace, and every blessing of it, which make or show a man to be a Christian indeed, are from him. And this wish is expressive of true grace, which desires the good of others, and also of a spirit truly generous, that is not selfish and monopolizing; and which is concerned for the glory of God, the interest of Christ, and the weakening of Satan’s kingdom: and from the whole of this it appears, that a person may arrive to true satisfaction of his own state; and that it is an evidence of grace, when the heart is drawn out in desires, after the salvation of others; and that altogether Christians are the only desirable ones; and that to be made a real Christian is the work of God, and to be ascribed to him. This the apostle wished for, for Agrippa and all that heard him; as does every Gospel minister for their hearers, the hearing of the word being the ordinary means of believing; and the rather it is desired by them, because the condemnation of those that hear the word is otherwise thereby aggravated: the apostle adds,
except these bonds; which were both troublesome and reproachful: not but that he cheerfully endured them himself, and thought it the duty of Christians to bear them patiently, when called to it, but then they were not things to be desired and wished for; the exception is not only Christian like, but humane and genteel.
Fuente: John Gill’s Exposition of the Entire Bible
I would to God ( ). Conclusion of fourth-class condition (optative with ), undetermined with less likelihood, the so-called potential optative (Robertson, Grammar, p. 1021). Polite and courteous wish (first aorist middle optative of ).
Whether with little or with much ( ). Literally, “both in little and in great,” or “both with little and with great pains” or “both in some measure and in great measure.” Paul takes kindly the sarcasm of Agrippa.
Such as I am ( ). Accusative with the infinitive . Paul uses these two qualitative pronouns instead of repeating the word “Christian.”
Except these bonds ( ). Ablative case with (late preposition for the old ). Paul lifts his right manacled hand with exquisite grace and good feeling.
Fuente: Robertson’s Word Pictures in the New Testament
Almost and altogether [ ] . 30 Lit., in little and in great; i e., with little or with great pains.
Were [] . Better, as Rev., might become. Agrippa ‘s word, “to become a Christian,” is repeated.
Except these bonds. An exquisite touch of Christian courtesy.
Fuente: Vincent’s Word Studies in the New Testament
1) “And Paul said, I would to God,” (ho de Paulos euksaimen an to theo) “I would pray to God, Paul said,” for only God can make one a true believer or Christian, Joh 3:3; Joh 3:5.
2) “That not only thou,” (ou monon se) “That not only you,” as an individual, a king your excellence, who must be born again, by repentance to God and faith in Jesus Christ, as surely as a pauper, to get to heaven, Luk 13:3; Luk 13:5; Act 17:30-32; Rom 2:4-5,
3) “But also all that hear me this day,” (alla kai pantas tous akouontas mou semeron) “But also all those who hear me today,” both unsaved Jews and Gentiles, dignitaries of Roman and Jewish law, and those of the masses who hear me today, 2Co 6:2; Heb 4:7; to Paul, salvation today was important.
4) “Were both almost, and altogether such as I am,” (genesthai toioutous hopoios kai ego eimi) “Become or come to be, (exist) such an one as I am today,” (kai en oligo kai en megalo) “Both in great and in small things, in profession of faith, and commitment in service to Christ, in and thru His church, Act 20:28; Eph 3:21; Eph 5:25; 1Co 9:19-23.
5) “Except these bonds.” (parektos ton desnom touton) “Except these bonds,” these restraints. It is believed that Paul, at this point in his speech, extended his hands showing and shaking his chains, with which he was bound as a criminal, while his soul was righteous before God, Act 12:6; Joh 15:20; Mat 5:10-12. Paul yearned to see the lost saved, Jew and Gentile, with a special burden for Israel, his own people, Rom 9:1-3; Rom 10:1-4; Romans 8-13; Rom 1:13-16.
Fuente: Garner-Howes Baptist Commentary
(29) I would to God that not only thou . . .It is clear that here also the English almost must be abandoned, and that we must take the words in a little or in a great (measure), or, with little labour and with great, as corresponding with what Agrippa had just said. Grammatically the words admit of three possible paraphrases, each of which has found advocates. We may suppose St. Paul to say(1) I would pray to God, not as you put it, lightly, but as fully as I can . . . .; or (2) I would pray to God that, whether persuaded with little evidence or much . . . .; or (3) I would pray to God that, both in a little measure and in a great. . . . The first two of these explanations are open to the objection that they substitute a disjunctive alternative for the natural rendering of the two copulative conjunctions. The last has the advantage of so far taking the words in their natural construction; but, on the other hand, it takes the special phrase, in a little, in a sense different from that in which we have seen reason to believe that Agrippa had used it. It is, however, perfectly conceivable that, for the purpose of emphasising the strong desire of his heart, St. Paul may have caught up the half-sarcastic phrase, and used it as with a new meaning.
The MSS. present two readings, in a little and in a great, and in a little and in much; but this scarcely affects the interpretation of the passage.
Except these bonds.The words show, as has been pointed out in the Note on Act. 26:29, that the prisoner was brought into court chained, after the Roman fashion, to the soldier or soldiers who kept guard over him. We cannot read the words without feeling their almost plaintive pathos. Such as hepardoned, at peace with God and man, with a hope stretching beyond the grave, and an actual present participation in the powers of the eternal worldthis is what he was desiring for them. If that could be effected, he would be content to remain in his bonds, and to leave them upon their thrones.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
29. Not only thou, but all Were not only in little, but in much such as I am. Such is the literal Greek. But the true Greek text is not , in much, but in , in great. Paul’s meaning then is, I wish you were a Christian not merely in a little degree, but in a great entirely.
Except these bonds How delicate a reproof of the men who were consciously holding him bound with undeserved chains. Dr. Hackett quotes a very appropriate passage from Tacitus concerning a Roman named Vibius Serenus, who was prosecuted before the Senate by his son. “The indicted father and his indicting son were brought into the Senate. Recently recalled from exile, and bound with a chain, while his son was making the plea, the father, with undaunted spirit, turning toward his son, shook his chain and invoked the vengeance of the gods.” Thus terminates this rare encounter. The prisoner was master of the field, and of the king. The latter made a quiet retreat.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And Paul said, “I would to God, that whether with little or with much, not you only, but also all who hear me this day, might become such as I am, except for these bonds.” ’
Paul’s reply was from the heart. Apart from the chains in which he was standing, he wished that both the King and all who had listened to him, whether with little persuasion or with much, were in the same position as he was, not as prisoners, but as prisoners of Christ.
Fuente: Commentary Series on the Bible by Peter Pett
Act 26:29. And Paul said, I would to God, &c. “When I consider this apostle (says that great enemy of Christianity himselfLord Shaftesbury,) as appearing either before the witty Athenians, or the Roman court of Judicature, in the presence of their great men and ladies, I see how handsomely he accommodates himself to the apprehensions and temper of those politer people, &c.” St. Paul is thought to have had his chain now wrapped about his own arm, and that he was not chained to a soldier while he stood before this grand and numerous audience.
Fuente: Commentary on the Holy Bible by Thomas Coke
Act 26:29 . In the full consciousness of his apostolic dignity, Paul now upholds the cause of the despised as that which he would entreat from God for the king and all his present hearers, and which was thus more glorious than all the glory of the world.
] I would indeed (in case of the state of the matter admitting it) pray to God . See on this use of the optative with , Fritzsche, Conject . I. p. 34 f.; Bernhardy, p. 410; Krger, 54, 3. 6. ; with the dative, to pray to any one , only here in the N.T., but very frequently in classical writers.
In what follows belongs to . ., not to (Chrysostom), as is to be inferred from .
. . .] that as well by little as by great , whether in the case of one, little (see on Act 26:28 ), and in the case of another, much ( . , Oecumenius, reading ), may be employed as a means for the purpose, [164] not merely thou, but also all were such also as I am (Christians). On , comp. 1Co 7:7 ; Baeumlein, Partik . p. 153.
] The chains which had bound him in prison, and were again to bind him (comp. on Act 24:23 ; Act 24:27 , Act 28:30 ), chaining him, namely, after the manner of the custodia militaris to the soldiers who watched him, he bore now hanging down freely on his arm. Comp. Justin. xiv. 4, 1. The . . ., although to the apostle his chains were an honour (Eph 3:1 ; Eph 4:1 ; Phm 1:1 . Comp. Phi 2:17 f.), is “suavissima et exceptio” (Bengel), in the spirit of love.
[164] The interpreters who take as brevi tempore (see on ver. 28) here translate (according to the reading ): “be it for short or for long” (de Wette). Those who take as propemodum , translate: “non propemodum tantum, sed plane” (Grotius). With our view of , the reading makes no difference of meaning from . Ewald, likewise following the reading ., takes also here consistently in the sense of value: by little and by much, that is, by all I wish , etc.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
29 And Paul said, I would to God, that not only thou, but also all that hear me this day, were both almost, and altogether such as I am, except these bonds.
Ver. 29. I would that all ] Charity is no churl; there is no envy in spiritual things, because they may be divided in solidum: one may have as much as another, and all alike. Self-love writes, as that emperor did, , For mine own use only. It makes men like those envious Athenians, who sacrificed for none but themselves and their neighbours of Chios. But true Christian love wisheth well to the community. “I would to God” (said Mr Dad) “I were the worst minister in England” (and England had but a few better), not wishing himself worse than he was, but other men better.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
29. ] I could wish to God, that whether with ease or with difficulty (on my part), not only thou, but all who hear me today, might become such as I am, except only these bonds. He understands just as Agrippa had used it, easily , ‘ with little trouble,’ ‘with slight exertion :’ and contrasts with it ( has been an alteration to suit the imagined supplement ), with difficulty , ‘ with great trouble,’ ‘with much labour .’ Those interpreters who understand above, render this ‘seu tempore exiguo opus fuerit, seu multo’ (Schtt.); those who take . for ‘ almost ,’ ‘non propemodum tantum, sed plane’ (Grot.): ‘ not only almost, but altogether ,’ E. V. In the dative implies the direction of the wish or request to God: so sch. Agam. 852, : Il. . 318, , and freq. See examples in Bernhardy, Syntax, p. 86.
] He shews the chain, which being in ‘ custodia militaris ,’ he bore on his arm , to connect him with the soldier who had charge of him. [This exception may be regarded as a proof of the perfect courtesy of the great Apostle.]
Fuente: Henry Alford’s Greek Testament
Act 26:29 . : on the optative with , Burton, p. 80, Blass, Gram. , p. 202, Viteau, Le Grec du N.T. , p. 40 (1893); with dative only here in N.T. . .: “whether with little or with much,” R.V. See critical note and Act 26:28 , i.e. , with little or much trouble, and cost. : to be joined not with (as Chrysostom, Bengel), but With . , Burton, pp. 183, 184, with infinitive only in Gal 4:18 . , he does not repeat the word “Christian,” which perhaps he would not recognise (Blass): “tales qualis ego sum, sive Chr. appellare vis, sive alio vel contemptiore nomine”. : “might become such as I am,” R.V., thus giving the difference between . and ; by whatever name he might be called, the Apostle knew what he actually was (1Co 9:9 ). ; not figurative but literal; although the plural may be used rhetorically (Weiss), cf. Tac., Ann. , iv., 28. : Mat 5:32 ; Mat 19:9 (see W.H [405] ) (2Co 11:28 , adv [406] ), Didach , vi., 1, Test. , xii., Patr., Zab. , 1; “suavissima et exceptio,” Bengel. Faith and Hope of these the Apostle had spoken, and his closing words reveal a Love which sought not its own, was not easily provoked, and took no account of evil: “totum responsum et urbanissimum et Christiano nomine dignissimum,” Blass.
[405] Westcott and Hort’s The New Testament in Greek: Critical Text and Notes.
[406] adverb
Fuente: The Expositors Greek Testament by Robertson
Acts
‘BEFORE GOVERNORS AND KINGS’
Act 26:19 – Act 26:32
Festus was no model of a righteous judge, but he had got hold of the truth as to Paul, and saw that what he contemptuously called ‘certain questions of their own superstition,’ and especially his assertion of the Resurrection, were the real crimes of the Apostle in Jewish eyes. But the fatal wish to curry favour warped his course, and led him to propose a removal of the ‘venue’ to Jerusalem. Paul knew that to return thither would seal his death-warrant, and was therefore driven to appeal to Rome.
That took the case out of Festus’s jurisdiction. So that the hearing before Agrippa was an entertainment, got up for the king’s diversion, when other amusements had been exhausted, rather than a regular judicial proceeding. Paul was examined ‘to make a Roman holiday.’ Festus’s speech Act 25:24 – Act 25:27 tries to put on a colour of desire to ascertain more clearly the charges, but that is a very thin pretext. Agrippa had said that he would like ‘to hear the man,’ and so the performance was got up ‘by request.’ Not a very sympathetic audience fronted Paul that day. A king and his sister, a Roman governor, and all the elite of Caesarean society, ready to take their cue from the faces of these three, did not daunt Paul. The man who had seen Jesus on the Damascus road could face ‘small and great.’
The portion of his address included in the passage touches substantially the same points as did his previous ‘apologies.’ We may note how strongly he puts the force that impelled him on his course, and lays bare the secret of his life. ‘I was not disobedient to the heavenly vision’; then the possibility of disobedience was open after he had heard Christ ask, ‘Why persecutest thou Me?’ and had received commands from His mouth. Then, too, the essential character of the charge against him was that, instead of kicking against the owner’s goad, he had bowed his neck to his yoke, and that his obstinate will had melted. Then, too, the ‘light above the brightness of the sun’ still shone round him, and his whole life was one long act of obedience.
We note also how he sums up his work in Act 26:20 , representing his mission to the Gentiles as but the last term in a continuous widening of his field, from Damascus to Jerusalem, from Jerusalem to Judaea a phase of his activity not otherwise known to us, and for which, with our present records, it is difficult to find a place, from Judaea to the Gentiles. Step by step he had been led afield, and at each step the ‘heavenly vision’ had shone before him.
How superbly, too, Paul overleaps the distinction of Jew and Gentile, which disappeared to him in the unity of the broad message, which was the same to every man. Repentance, turning to God, works worthy of repentance, are as needful for Jew as for Gentile, and as open to Gentile as to Jew. What but universal can such a message be? To limit it would be to mutilate it.
We note, too, the calmness with which he lays his finger on the real cause of Jewish hate, which Festus had already found out. He does not condescend to rebut the charge of treason, which he had already repelled, and which nobody in his audience believed. He is neither afraid nor angry, as he quietly points to the deadly malice which had no ground but his message.
We further note the triumphant confidence in God and assurance of His help in all the past, so that, like some strong tower after the most crashing blows of the battering-ram, he still ‘stands.’ ‘His steps had wellnigh slipped,’ when foe after foe stormed against him, but ‘Thy mercy, O Lord, held me up.’
Finally, Paul gathers himself together, to leave as his last word the mighty sentence in which he condenses his whole teaching, in its aspect of witness-bearing, in its universal destination and identity to the poorest and to loftily placed men and women, such as sat languidly looking at him now, in its perfect concord with the earlier revelation, and in its threefold contents, that it was the message of the Christ who suffered, who rose from the dead, who was the Light of the world. Surely the promise was fulfilled to him, and it was ‘given him in that hour what he should speak.’
The rustle in the crowd was scarcely over, when the strong masterful voice of the governor rasped out the coarse taunt, which, according to one reading, was made coarser and more lifelike by repetition, ‘Thou art mad, Paul; thou art mad.’ So did a hard ‘practical man’ think of that strain of lofty conviction, and of that story of the appearance of the Christ. To be in earnest about wealth or power or science or pleasure is not madness, so the world thinks; but to be in earnest about religion, one’s own soul, or other people’s, is. Which was the saner, Paul, who ‘counted all things but dung that he might win Christ,’ or Festus, who counted keeping his governorship, and making all that he could out of it, the one thing worth living for? Who is the madman, he who looks up and sees Jesus, and bows before Him for lifelong service, or he who looks up and says, ‘I see nothing up there; I keep my eyes on the main chance down here’? It would be a saner and a happier world if there were more of us mad after Paul’s fashion.
Paul’s unruffled calm and dignity brushed aside the rude exclamation with a simple affirmation that his words were true in themselves, and spoken by one who had full command over his faculties; and then he turned away from Festus, who understood nothing, to Agrippa, who, at any rate, did understand a little. Indeed, Festus has to take the second place throughout, and it may have been the ignoring of him that nettled him. For all his courtesy to Agrippa, he knew that the latter was but a vassal king, and may have chafed at Paul’s addressing him exclusively.
The Apostle has finished his defence, and now he towers above the petty dignitaries before him, and goes straight at the conscience of the king. Festus had dismissed the Resurrection of ‘one Jesus’ as unimportant: Paul asserted it, the Jews denied it. It was not worth while to ask which was right. The man was dead, that was agreed. If Paul said He was alive after death, that was only another proof of madness, and a Roman governor had more weighty things to occupy him than investigating such obscure and absurd trifles. But Agrippa, though not himself a Jew, knew enough of the history of the last twenty years to have heard about the Resurrection and the rise of the Church. No doubt he would have been ready to admit his knowledge, but Paul shows a disposition to come to closer quarters by his swift thrust, ‘Believest thou the prophets?’ and the confident answer which the questioner gives.
What was the Apostle bringing these two things-the publicity given to the facts of Christ’s life, and the belief in the prophets- together for? Obviously, if Agrippa said Yes, then the next question would be, ‘Believest thou the Christ, whose life and death and resurrection thou knowest, and who has fulfilled the prophets thereby?’ That would have been a hard question for the king to answer. His conscience begins to be uncomfortable, and his dignity is wounded by this extremely rude person, who ventures to talk to him as if he were a mere common man. He has no better answer ready than a sarcasm; not a very forcible one, betraying, however, his penetration into, and his dislike of, and his embarrassment at, Paul’s drift. His ironical words are no confession of being ‘almost persuaded,’ but a taunt. ‘And do you really suppose that it is so easy a matter to turn me-the great Me, a Herod, a king,’ and he might have added, a sensual bad man, ‘into a Christian?’
Paul met the sarcastic jest with deep earnestness, which must have hushed the audience of sycophants ready to laugh with the king, and evidently touched him and Festus. His whole soul ran over in yearning desire for the salvation of them all. He took no notice of the gibe in the word Christian , nor of the levity of Agrippa. He showed that purest love fills his heart, that he has found the treasure which enriches the poorest and adds blessedness to the highest. So peaceful and blessed is he, a prisoner, that he can wish nothing better for any than to be like him in his faith. He hints his willingness to take any pains and undergo any troubles for such an end; and, with almost a smile, he looks at his chains, and adds, ‘except these bonds.’
Did Festus wince a little at the mention of these, which ought not to have been on his wrists? At all events, the entertainment had taken rather too serious a turn for the taste of any of the three,-Festus, Agrippa, or Bernice. If this strange man was going to shake their consciences in that fashion, it was high time to end what was, after all, as far as the rendering of justice was concerned, something like a farce.
So with a rustle, and amid the obeisances of the courtiers, the three rose, and, followed by the principal people, went through the form of deliberation. There was only one conclusion to be come to. He was perfectly innocent. So Agrippa solemnly pronounced, what had been known before, that he had done nothing worthy of death or bonds, though he had ‘these bonds’ on his arms; and salved the injustice of keeping an innocent man in custody by throwing all the blame on Paul himself for appealing to Csesar. But the person to blame was Festus, who had forced Paul to appeal in order to save his life.
Fuente: Expositions Of Holy Scripture by Alexander MacLaren
would = could wish. Greek. euchomai. App-134.
also all = all also.
almost, and altogether. Literally in (Greek. en) little and in (Greek. en) great. Figure of speech Synceceiosis. App-6. He takes up Agrippa’s words with a higher meaning.
except. Greek. parektos. Only here, Mat 5:32. 2Co 11:28.
Fuente: Companion Bible Notes, Appendices and Graphics
29.] I could wish to God, that whether with ease or with difficulty (on my part), not only thou, but all who hear me today, might become such as I am, except only these bonds. He understands just as Agrippa had used it, easily, with little trouble, with slight exertion: and contrasts with it ( has been an alteration to suit the imagined supplement ), with difficulty, with great trouble, with much labour. Those interpreters who understand above, render this seu tempore exiguo opus fuerit, seu multo (Schtt.); those who take . for almost, non propemodum tantum, sed plane (Grot.): not only almost, but altogether, E. V. In the dative implies the direction of the wish or request to God: so sch. Agam. 852, : Il. . 318, , and freq. See examples in Bernhardy, Syntax, p. 86.
] He shews the chain, which being in custodia militaris, he bore on his arm, to connect him with the soldier who had charge of him. [This exception may be regarded as a proof of the perfect courtesy of the great Apostle.]
Fuente: The Greek Testament
Act 26:29. , I would wish before GOD) Agrippa speaks of it as a thing at his own pleasure, as if he could at will admit human persuasion, such as he ascribed to Paul: Paul courteously corrects this error; for it is the gift and work of GOD.- , both almost and altogether) Paul retorts the expression almost upon the king; and by a kind of parody adds, and altogether: both of which designate (imply) both the time and the easiness of the thing: Those things which are easy, are for the most part quickly done; those things which are difficult, are slowly done. The [implying slowness and difficulty in the accomplishment] appertains to Festus, and other hearers like Festus, whom he invites to faith: the (in a little, easily, quickly, almost), or both expressions, apply to Agrippa.- , not only thou) Paul intimates that he is ready, not only to bestow (devote) , that which is little and easy, the labour of speaking, but also that which is much and hard, , viz. great labour, endurance, and life itself.-, all) It is the part of modesty, that Paul does not name and address all these; yet he looks at them and marks them.-, this day) This is construed by most interpreters with the preceding participle; by Chrysostom and others, with the subsequent verb. And, indeed, it has remarkable force with the verb.-, might become) The word of Agrippa (to become a Christian) is repeated. The antithesis is , I am, presently.-, such) Christians, not merely by profession, but in reality. An elegant periphrasis.-, even I myself) Paul speaks from a sense of his own blessedness, with the widest (most comprehensive) love. Comp. 1Co 7:7.-, with the exception of) A most sweet (after-correction.-See Append.) and exception.
Fuente: Gnomon of the New Testament
both
Lit. both in a little and in much.
Fuente: Scofield Reference Bible Notes
I would: Exo 16:3, Num 11:29, 2Sa 18:33, 2Ki 5:3, 1Co 4:8, 1Co 7:7, 2Co 11:1
that not: Jer 13:17, Luk 19:41, Luk 19:42, Joh 5:34, Rom 9:1-3, Rom 10:1, Col 1:28
except: Act 12:6, Act 25:14, Eph 6:20
Reciprocal: Jer 38:20 – Obey Act 21:11 – So shall Act 22:30 – because Act 26:28 – Almost Act 28:20 – this chain 2Co 6:5 – imprisonments Eph 3:1 – the Phi 1:13 – General
Fuente: The Treasury of Scripture Knowledge
9
Act 26:29. This verse expresses the sincere interest of the apostle in the spiritual welfare of his distinguished listeners. There is no sign of personal triumph in his remarks, for he realizes that nothing short of wholehearted obedience to Christ will avail anything for the unsaved, hence Yes wish was for the completeness of the conviction that was acknowledged by Agrippa. Except these bonds. How gracious was this remark, which shows the complete absence of bitterness, or any feeling that others too should be humiliated who were no better than he.
Fuente: Combined Bible Commentary
Act 26:29. And Paul said, I would to God, that not only thou, but also all that hear me this day, were both almost and altogether such as I am, except these bonds. There is a slight difference in the reading of the older MSS. here in the Greek words translated altogether, but this hardly affects the interpretation of the passage. The prisoner apostles reply to the kings words, told Agrippa and the rest of that brilliant and strangely assorted company present that day in the judgment hall of Csarea, how intense were his convictions, for his earnest passionate desire was that king and governor, Jew and Roman, might share with him in that glorious inheritance which the Master whom he, Paul, served so loyally, had purchased for all who would accept His gentle yoke and light burden. But in Pauls words there is a ring of sorrow: Almost, which he re-echoes, seemed to him a poor result to have achieved, a barren success indeed. He felt he had awakened in that worldly man some admiration, perhaps a pitying admiration, for himself, some sympathy for his cause; but he did not feel he had won another soldier of Christ.
The exquisite courtesy of the great missionary perhaps is nowhere made more manifest than in the concluding sentence, such as I am, except these bonds. He would have Agrippa a fellow-citizen with him in the city of God, a brother heir in his glorious hopes, but without the chain, and the sorrow, and the persecution which in his, Pauls case had accompanied his profession of Christianity. Suchashe, beautifully writes Plumptre, pardoned, at peace with God and man, with a hope stretching beyond the grave, and an actual present participation in the power of the eternal worldthis is what he was desiring for them. If that could be effected, he would be content to remain in his bonds, and to leave them upon their thrones.
Fuente: A Popular Commentary on the New Testament
29. Paul’s reply, for propriety of wording and magnanimity of sentiment, is not excelled in all the records of extemporaneous response: (29) “And Paul said, I could pray to God, that not only you, but all who hear me this day, were both almost and altogether such as I am, except these bonds.” It was not till he came to express a good wish for his hearers and his jailers, a wish for that blessedness which he himself enjoyed, that he seemed to think again of himself, and remember that he was in chains.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
29. I would to God that not only you but all those who hear me this day, both with little and much persuasion, were such as I am except these bonds. He prayed for their greatest possible good, that they might have the great salvation which he enjoyed, with none of his temporal afflictions.
This verse is Pauls benediction on the adjourning multitude, as King Agrippa had wound up the meeting by his positive negative answer to Pauls mighty appeals to accept Jesus as the Christ.
Fuente: William Godbey’s Commentary on the New Testament
Verse 29
Except these bonds; except being a prisoner,–bonds denoting, in this case, simply restraint, as it is not probable that he was actually bound. He was confined with chains at first, by Lysias, (Acts 21:33;) but when it appeared that he was a Roman citizen, they were removed. (Acts 22:29,36.)
Fuente: Abbott’s Illustrated New Testament
26:29 And Paul said, {l} I would to God, that not only thou, but also all that hear me this day, were both almost, and altogether such as I am, except these bonds.
(l) I would to God that not only almost, but thoroughly and altogether, both you and all that hear me this day, might be made as I am, only except for my bonds.
Fuente: Geneva Bible Notes
Paul responded to the king very politely but firmly. He wished that all his hearers, not just Agrippa, might become Christians. Paul’s reference to his chains may have been literal-he may have been wearing chains as he spoke-or perhaps metaphorical-he may have been referring to his condition as a prisoner. I am not aware of any evidence that Agrippa ever became a Christian.
"The speech before King Agrippa is more than a defense speech. It begins as a defense speech (cf. Act 26:1), and it develops aspects of previous defense speeches, but its functions are broader. It combines themes from the defense speeches with themes from the earlier narrative, reaching back to the missions of John the Baptist, Jesus, and the apostles, and fashions these into a summary statement of Paul’s place in the unfolding purpose of God. Then Paul continues his mission before our eyes as his review of his past message becomes present proclamation, ending with a missionary appeal to King Agrippa." [Note: Tannehill, 2:316.]