Exegetical and Hermeneutical Commentary of Acts 26:32
Then said Agrippa unto Festus, This man might have been set at liberty, if he had not appealed unto Caesar.
32. might have been set at liberty ] Thus Agrippa, looking at the question from the Jewish stand-point, confirms the opinion of the Roman magistrate (cp. Act 25:25). So that St Paul was acquitted on all hands, and Festus may rightly be deemed guilty because he had driven an innocent man to appeal to a higher court, from fear that he would be delivered into the power of his enemies. But God was using human means for bringing the Apostle to Rome, and so fulfilling his servant’s great desire, and in such wise that he should be heard before kings in behalf of the Gospel.
if he had not appealed ] The appeal put an end to all powers of a lower court either to condemn or absolve.
Fuente: The Cambridge Bible for Schools and Colleges
Then said Agrippa unto Festus … – This is a full declaration of the conviction of Agrippa, before whom the cause had been heard, that Paul was innocent. It is an instance, also, where boldness and fidelity will be attended with happy results. Paul had concealed nothing of the truth. He had made a bold and faithful appeal Act 26:27 to Agrippa himself for the truth of what he was saying. By this appeal Agrippa had not been offended. It had only served to impress him more with the innocence of Paul. It is an instance which shows that religion may be so commended to the conscience and reason of princes, kings, and judges that they will see its truth. It is an instance which shows that the most bold and faithful appeals may be made by the ministers of religion to their hearers for the truth of what they are saying. And it is a full proof that the most faithful appeals, if respectful, may be made without offending people, and with the certainty that they will feel and admit their force. All preachers should be as faithful as Paul; and whatever may be the rank and character of their auditors, they should never doubt that they have truth and God on their side, and that their message, when most bold and faithful, will commend itself to the consciences of mankind.
Fuente: Albert Barnes’ Notes on the Bible
Verse 32. Then said Agrippa, c.] The king himself, who had participated in the strongest emotions on the occasion, feels himself prompted to wish the apostle’s immediate liberation but this was now rendered impracticable, because he had appealed to Caesar; the appeal was no doubt registered, and the business must now proceed to a full hearing. Bp. Pearce conjectures, with great probability, that Agrippa, on his return to Rome, represented Paul’s case so favourably to the emperor, or his ministers of state, that he was soon set at liberty there, as may be concluded from Ac 28:30, that he dwelt two whole years in his own hired place; and to the same cause it seems to have been owing that Julius, who had the care of Paul as a prisoner in the ship, treated him courteously; see Ac 27:3; Ac 27:43. And the same may be gathered from Ac 28:14; Ac 28:16. So that this defence of the apostle before Agrippa, Bernice, Festus, c., was ultimately serviceable to his important cause.
1. THE conversion of Saul was a wonderful work of the Spirit of God and, as we have already seen, a strong proof of the truth of Christianity; and the apostle himself frequently appeals to it as such.
2. His mission to the Gentiles was as extraordinary as the calling of the Gentiles itself. Every thing is supernatural in a work of grace; for, because nature cannot produce the effects, the grace of God, which implies the co-operation of his omniscience, omnipotence, and endless mercy, undertakes to perform the otherwise impossible task.
3. From the commission of St. Paul, we see the state in which the Gentile world was, previously to the preaching of the Gospel.
1. Their eyes are represented as closed; their understanding was darkened; and they had no right apprehension of spiritual or eternal things.
2. They were in a state of darkness; living without the knowledge of the true God, in a region where nothing but ignorance prevailed.
3. They were under the dominion and authority of Satan; they were his vassals, and he claimed them as his right.
4. They were in a state of guiltiness; living, in almost every respect, in opposition to the dictates even of nature itself.
5. They were polluted; not only irregular and abominable in their lives, but also impure and unholy in their hearts. Thus far their state.
Behold what the grace of the Gospel is to do for these Gentiles, in order to redeem them from this state:-
1. It opens their eyes; gives them an understanding, whereby they may discern the truth; and, without this illumination from above, the truth of God can never be properly apprehended.
2. It turns them from the darkness to the light; a fine metaphor, taken from the act of a blind man, who is continually turning his eyes towards the light, and rolling his eyes upwards towards the sun, and in all directions, that he may collect as many of the scattered rays as he can, in order to form distinct vision. In this way the Gentiles appeared to be, in vain, searching after the light, till the Gospel came, and turned their eyes to the Sun of righteousness.
3. They are brought from under the bondage and slavery of sin and Satan, to be put under the obedience of Jesus Christ. So that Christ and his grace as truly and as fully rule and govern them as sin and Satan did formerly. This is a proof that the change is not by might, nor by power, but by the Spirit of the Lord.
4. He pardons their sin, so that they are no longer liable to endless perdition.
5. He sanctifies their nature, so that they are capable of loving and serving him fervently with pure hearts; and are thus rendered fit for the enjoyment of the inheritance among the saints in light.
Such a salvation, from such a bondage, does the Gospel of Christ offer to the Gentiles-to a lost world. It is with extreme difficulty that any person can be persuaded that he needs a similar work of grace on his heart to that which was necessary for the conversion of the Gentiles. We may rest assured that no man is a Christian merely by birth or education. If Christianity implies the life of God in the soul of man -the remission of sins-the thorough purification of the heart, producing that holiness without which none can see the Lord, then it is evident that God alone can do this work, and that neither birth nor education can bestow it. By birth, every man is sinful; by practice, every man is a transgressor; for all have sinned. God alone, by faith in Christ Jesus, can save the sinner from his sins. Reader, has God saved thee from this state of wretchedness, and brought thee “into the glorious liberty of his children?” Let thy conscience answer for itself.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
These judges and great men do, by their opinion concerning Paul, condemn the Jews, whom they declare to have no cause for the prosecuting of him; and so those caitiffs returned to Jerusalem, not only with their labour for their pains, but being branded by the sentence of so many eminent personages, not to say tormented with the guilt of so foul a fact in their own conscience. Such honour have all persecutors! But, withal, these great men seem to be self-condemned, in that they own Pauls innocence, and yet dare not set him free for fear of the Jews; for as for this excuse from his appealing to Caesar, it bound up them indeed from condemning Paul till Caesar had heard him; but they could not be bound by it from acquitting or freeing of him; for Paul might have withdrawn his appeal, and enjoyed his liberty, if they had pleased, at any time: but what popularity, or self-ends, put them upon, they are willing to varnish over with pretence of lawfulness and necessity.
Fuente: English Annotations on the Holy Bible by Matthew Poole
32. This man might have been set atliberty if he had not appealed to CsarIt would seem fromthis that such appeals, once made, behooved to be carried out.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Then said Agrippa unto Festus,…. As declaring his sense, and by way of advice and counsel; but not as determining anything himself, for that lay in the breast of Festus, the Roman governor and judge:
this man might have been set at liberty; from his bonds and imprisonment; for ought that appears against him, or any law to the contrary:
if he had not appealed unto Caesar; wherefore an inferior judge could not release him; but so it was ordered in divine Providence, that he should appeal to Caesar, that he might go to Rome, and there bear a testimony for Christ; however, this declaration of Agrippa, and what he and the governor and the rest said among themselves, are a considerable proof of the innocence of the apostle.
Fuente: John Gill’s Exposition of the Entire Bible
This man might have been set at liberty ( ). Conclusion of the second class condition (determined as unfulfilled) without as in 24:19 because of (verb of possibility, Robertson, Grammar, p. 1014). Note perfect passive infinitive from . He certainly “could have been set free.” Why was it not done?
If he had not appealed unto Caesar ( ). Condition of the second class with the past perfect middle indicative (op. cit., p. 1015) of (cf. 25:11f.). But Paul only appealed to Caesar after Festus had tried to shift him back to Jerusalem and had refused to set him free in Caesarea. Festus comes out with no honour in the case. Since Agrippa was a favourite at court perhaps Festus would be willing to write favourably to Caesar.
Fuente: Robertson’s Word Pictures in the New Testament
1) “Then Agrippa said unto Festus,” (Agrippas de to phesto ephe) “Then Agrippa said to Festus,” the governor, after Festus had simmered down from his boisterous outrage against Paul in the theatre, accusing him of being mad or mentally and emotionally disturbed, Act 26:24-25.
2) “This man might have been set at liberty,” (apolebusthai eclunato ho anthropos houtos) “This man was able or qualified to have been released, or set free, liberated,” in my considered judgement, a judgement that likely influenced the letter of judgement Felix prepared and sent by the centurion to Rome with Paul, Act 23:11; Act 27:24; Rom 1:13; Rom 1:15; Rom 15:24; Rom 15:28-32.
3) “If he had not appealed unto Caesar.” (ei me epekekleto Kaisara) “If he had not already appealed to Caesar,” an appeal that had already been made, and publicly granted, and could therefore be dismissed only by Caesar in Rome, Act 25:11-12, Had Paul not already appealed to Caesar, Agrippa could only have suggested his legal and moral right to be released, and Festus, to please Agrippa, would likely have released Paul. Yet, Paul felt that if he had been released by Felix earlier, he would not have then had protection from the assassination squad of the 40 Jews in Jerusalem, Act 23:12-15; Act 25:1-3.
NOTHING WORTHY OF DEATH OR OF BONDS
The result of this trial was a complete vindication of Paul before the world. Festus no doubt wrote such a favorable view of the prisoner’s case as eventually brought about his acquittal and freedom from his first Roman imprisonment. It certainly procured him kindly treatment after his arrival in the capital (he was allowed to dwell in his own hired house and even to receive a large number of friends and pupils there, Act 28:17-23; Act 28:30-31). From this time a kindly feeling seems to have sprung up in the king’s heart towards that strange Nazarene sect. Stier, in his “Words of the Apostles,” calls attention to the fact of this Agrippa, at the outbreak of the great Jewish war, some eight or none years after the scene at Caesarea, protecting the Christians, giving them succor, and receiving them kindly into his territory.
– Schaff.
Fuente: Garner-Howes Baptist Commentary
(32) This man might have been set at liberty . . .The decision to which Agrippa came showed the wisdom of the line which St. Paul had taken. The matter could not be hushed up nor got rid of. The authorities could not now free themselves from responsibility for the safe custody of the prisoner, and, by releasing him, expose his life to the conspiracies of the Jews; and thus the Apostle at last gained that safe journey to the imperial city which had for many years been the great desire of his heart.
It is not without interest to note the subsequent relations between Festus and Agrippa, during the short government of the former, as showing a continuance of the same entente cordiale as that which we have seen in this chapter. Agrippa took up his abode at Jerusalem in the old palace of the Asmonean, or Maccabean, princes. It commanded a view of the city, and, from a banquet-hall which he had erected, he could look down upon the courts of the Temple and see the priests sacrificing even as he sat at meat. The Jews looked on this as a profanation, and built a wall which blocked up the view both from the kings palace and from the portico where the Roman soldiers used to stand on guard during the festivals. This was regarded by Festus as an insult, and he ordered the wall to be pulled down. The people of Jerusalem, however, obtained leave to send an embassy to Rome. They secured the support of Poppa, already half a proselyte, after the fashion of the time among the women of the higher class at Rome, and, by the strange irony of history, the Temple of Jehovah was rescued from profanation by the concubine of Nero (Jos. Ant. xx. 8, 11). Agrippa continued to display the taste for building which was the hereditary characteristic of his house. Csarea Philippi was enlarged and named Neronias, in honour of the emperor. A vast theatre was erected at Berytus (Beyrout) and adorned with statues. The Temple was at last finished, and the 18,000 workmen who were thus thrown out of work were employed in repaving the city with marble. The stateliness of the Temple ritual was enhanced by the permission which the king gave to the Levites of the choir, in spite of the remonstrance of the priests, that they should wear a linen ephod. Once again we note the irony of history. The king who thus had the glory of completing what the founder of his dynasty had begun, bringing both structure and ritual to a perfection never before attained, saw, within ten years, the capture of Jerusalem and the destruction of the Temple (Jos. Ant. xx. 8, 7).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
32. He had not appealed In the opinion of Agrippa then not only was Paul innocent, but a Jew might become a Christian without going out of the limits of a true Judaism. Herein he condemned his own father for the execution of the apostle James.
If Paul’s appeal to Cesar was the only obstacle to his liberation, why did they not give Paul notice to that effect, allow him to withdraw his appeal, and then release him? Probably, from regard to the prosecuting Jews, Festus preferred to get rid of him by sending him to Rome.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And Agrippa said to Festus, “his man might have been set at liberty, if he had not appealed to Caesar.” ’
So much so that Agrippa said to Festus that Paul might have been immediately set free, if he had not appealed to Caesar. This verdict by the man who could appoint and remove the High Priests of Jerusalem was clearly seen by Luke as more than counteracting the verdicts of the High Priests themselves. The chief man in Judaism had declared Paul to be innocent. Let all take note.
So now Paul must go under escort to Rome. They could have released him. His appeal was only binding if there were grounds for it, and there were no grounds for an appeal from one who was innocent. But all recognised that political expediency prevented his release. They would not unjustly condemn him, but they dared not release him because of the impact on the Jews. To them he was a political pawn. Indeed had he not been a Roman citizen he would probably reluctantly have been handed over to the Jewish court with a helpless shrug of the shoulders, for them to determine ‘justice’, with a view to keeping the peace ‘for the good of the empire’. So the alternative of releasing him was not an option. It would have brought turmoil. He had become too much of a religious issue in a country gripped by religious ferment for that to be possible. They were responsible politicians.
Fuente: Commentary Series on the Bible by Peter Pett
Act 26:32. This man might have been set at liberty, if, &c. Though this declaration of Agrippa would not secure St. Paul’s deliverance, yet it might do him some service, that a testimony to his innocence was pronounced by so learned and honourable a person of the Jewish nation and religion. Festus would probably entertain a better opinion of him upon this account, and would give directions to the officer who attended him, to treat him with so much the greater regard. Though it might seem in this view an unhappy circumstance, that St. Paul had made his appeal to Caesar; yet as it was, at the time when he made it, the properest method he could take for his own security, he would have reason to reflect upon it with satisfaction; and especially, (as we before observed,) as his visiting Rome under the character of a prisoner, was overruled by an extraordinary providence to answer some important purposes. See Php 1:12; Php 1:30.
Inferences drawn from St. Paul’s appearance before Agrippa. The incident before us is another unanswerable accomplishment of our blessed Redeemer’s promise, that when his disciples should be brought before governors and kings for his sake, it should be given them in that hour what they should speak, Mat 10:18-19. Indeed, it is impossible to imagine what could have been said more suitable, or more graceful, than this discourse of St. Paul before Agrippa; a discourse, in which the seriousness and spirituality of the Christian, the boldness of the apostle, and the politeness of the gentleman and the scholar, appear in a most beautiful contrast, or rather in the most happy union.
There was no appearance of flattery, in the apostle’s congratulating himself upon having an opportunity to speak before one skilled in the manners and records of the Jews; for the more they had been attended to, with the greater advantage would the cause of Christianity have appeared. Nor could there be any arrogance in his insisting upon the strictness of his former life; since those things which were once gain to him, he had long before counted loss for Christ, Php 3:7. The excellency of the end which inspired him was proportionable to the manner in which he was impressed with it: and well may they serve God instantly day and night, who have the hope of a happy resurrection before them: nor is the hope presumptuous and vain, since it is founded on the promise of God. Why should it seem incredible with any, that he who gave life, should restore it?that God should raise the dead?
It was this expectation which supported the Christians while Saul breathed out threatenings and slaughter against them, (ch. Act 9:1.) while, mad with profane and impious rage against Jesus of Nazareth, he compelled them to blaspheme, and persecuted them even to strange cities. What keen remorse must a conduct like this occasion him, when he came to know what he did, and to see how gracious and condescending a Lord he had been persecuting in his members! No wonder, when he took so kind a method to reclaim him, that it left so deep an impression on his memory and his heart. Indeed, the whole unparalleled narration is so pleasant and instructive, that we may well bear to read it a hundred times; nay, and rejoice in it, as so many instructive circumstances are added to those which were before advanced. Comp. ch. Act 9:2-16 and Act 22:5-16.
What can be more affecting than the view which our Lord here gives us of the state in which the gospel found mankind, in comparison with that into which it was intended to bring them? Its sacred ministry, we see, was calculated to open their eyes, before spiritually blinded; to turn them from darkness to light, and from the power of Satan unto God; thus to enable them to receive the remission of their sins, and an inheritance among the saints in light. Wonderful scheme of divine goodness! Happy the men who are employed in promoting it! Let the profane world, like Festus, call their zeal madness, and account for it in a less decent and candid manner than this heathen ruler himself did: still would these be found the words of truth and sobriety; and the God of truth and wisdom will still approve them as such, when all the wisdom of the world shall appear foolishness and infatuation.
God grant that none of us may rest in being almost persuaded to become Christians! When convictions begin to open upon the benighted soul, let us follow the divine ray whithersoever it leads, and not be disobedient to the heavenly vision. God grant that all who shall read or hear the remarkable discourse before us, may be not only almost, but altogether prevailed upon to be what they professto become Christians indeed; and so attain to a temper like that of the blessed apostle, even though his bonds were not to be excepted! The religious joy which such a disposition must introduce, would render even heavier chains than his, light and tolerable; chains, which would quickly be transformed into ornaments of glory, and which shall deck the faithful soul in the presence of God, with a lustre infinitely superior to what the diadem of Agrippa, or the robes of Festus, could display.
REFLECTIONS.1st, As Agrippa was the principal personage in that assembly, to whom Festus had particularly addressed himself, he signified to St. Paul, who waited the order of his superiors, that he was permitted to speak for himself. Glad of the opportunity to vindicate the glorious cause of God and truth, while he apologized for himself, with dignity stretching out his hand, the great apostle, with conscious uprightness and unaffected simplicity, began,
1. With the satisfaction that he felt on the occasion now given him of answering before so able and candid a judge. I think myself happy, king Agrippa, because I shall answer for myself this day before thee, concerning the charges laid against me by my countrymen, especially because I know thee to be expert in all customs and questions which are among the Jews: wherefore I beseech thee to hear me patiently, whilst I endeavour, without art or disguise, to relate the principles which have influenced my conduct from the first day until now.
2. He freely appeals to the Jews themselves, who knew his manner of life from his youth up, that he had been educated at Jerusalem, under the most celebrated of their doctors, had early embraced the principles of Pharisaism, and, according to their most rigid interpretations, had conformed to all the rites Mosaical or traditionary; and observed with most conscientious regard the commandments of the law, blameless in all his conversation. So that it was neither ignorance, prejudice, loose principles, nor immoral conduct, which could be urged as a reason for the change wrought upon him.
3. He declares freely the cause of his present bonds. It was for holding the hope of the promise made of God unto the fathers, of a resurrection to eternal life and glory through the divine Messiah, who had appeared in the person of Jesus of Nazareth, and by his rising from the dead had fully proved his own glorious character, and secured the resurrection to glory of all his faithful saints. Unto which promise, not only he, but all the truly religious of the twelve tribes, hoped to come, labouring with fervency and constancy, day and night in their prayers, to arrive at the possession of the blessings promised through the Messiah. And for this hope’s sake he was accused, for preaching this Messiah, the salvation which was in him, and a resurrection to everlasting blessedness through faith in his name. So that, instead of being an apostate from the fundamental articles of the Jewish faith, according to the malicious accusations of his persecutors, he maintained them with all his might and diligence. Nor did he urge any thing absurd or unreasonable when he asserted the resurrection of Jesus, as the first-fruits of his saints: for why should it be thought a thing incredible, that God should raise the dead? Is any thing beyond God’s power? and ought we not implicitly to credit his promise? Note; (1.) All our hopes toward God are founded on his promises. (2.) They who would come to the possession of the eternal blessedness, are called upon to serve God day and bight in ceaseless and importunate prayer.
4. He owns the inveterate prejudices against Christianity under which he formerly lay. I verily thought with myself, that I ought to do many things contrary to the name of Jesus of Nazareth, supposing it a duty that I owed to God and my brethren, to suppress by every means the doctrine and pretensions of one who appeared so despicable: which thing I also did in Jerusalem, being most zealous against his disciples; and many of the saints did I shut up in prison, having received authority from the chief priests; and, when they were put to death, I gave my voice against them, justifying the most bloody measures, and testifying my fullest approbation of these horrid executions: and I punished them oft in every synagogue, with restless eagerness pursuing them, and compelled them through the dread of scourgings, infamy, or death, to blaspheme that holy name whereby they were called; and being exceedingly mad against them, to find many of them obstinate in their faith, and to see the number of the disciples increase in spite of all this load of oppression, I persecuted them even unto strange cities, longing, if possible, to extirpate the very Christian name. If he was now therefore a preacher and a sufferer for that faith which once he so furiously persecuted, it could arise only from the deepest conviction; and his conversion was itself a proof of the truth of Christianity. Note; (1.) It is possible for those who seem most confident that they are in the right, and are most violent in support of their opinions, to be most dangerously deceived. I doubt not that many to this hour persecute the truth, and think they do God service. (2.) Nothing will lie heavier on the awakened conscience, than the remembrance of former injuries done to the souls of men, the effects of which perhaps are now irreparable.
2nd, The apostle, having related his former life and conversation, proceeds to account for the amazing change which had been wrought in him.
1. He declares the manner of his conversion. As he approached Damascus to execute the high-priest’s commissionat mid-day, a light, brighter than the sun, darted from heaven upon him and his companions; and, when in consternation they were fallen together to the earth, a voice of majesty addressed him, Saul, Saul, why persecutest thou me? It is hard for thee to kick against the pricks: these mad attempts to wound me in my members, must be attended with ruin to thy own soul. Terrified with this interrogation, when he replied, Who art thou Lord? the voice answered, I am Jesus whom thou persecutest. That despised Nazarene, whom he branded as an impostor, now demonstrated to him his divine power and glory with such evidence, as in a moment bore down all his prejudices, and struck him to the heart with horror, shame, and remorse.
2. He who had laid him in the dust, with infinite condescension raised him up, and invested him with that commission under which he now acted. He said, Rise, and stand upon thy feet; for I have appeared unto thee, not to destroy thee, as thou hast deserved, but for this purpose, to make thee a minister, and a witness both of these things which thou hast seen, and of those things in the which I will appear to thee, giving thee farther discoveries of my mind and will, and directions for thy conduct, and, amid all the dangers to which hereafter for my name’s sake thou mayest be exposed, delivering thee from the
Jewish people, and from the Gentiles unto whom now I send thee with an apostolic commission to publish the glad tidings of salvation, to open their eyes, through a divine illumination attending thy preaching; to turn them from the darkness of superstition, idolatry, ignorance, and error, to the saving light and knowledge of the grace which is in Jesus Christ, and from the power of Satan who now reigns in their hearts, unto God, converting their souls from the dominion of sin to the love and service of the holy, ever-blessed God, that they may receive forgiveness of sins, through me the great Redeemer of lost souls, and inheritance among them which are sanctified by faith that is in me, prepared, if faithful, for the eternal mansions of blessedness, through that divine faith which worketh by love, and purifies the souls of all my faithful people. Note. (1.) The whole world lieth in darkness and wickedness, until the light of the spirit of God, and the power of divine grace, be shed abroad in the heart. (2.) The great end of the Christian ministry is in order to the conversion of men’s souls to God. They are not sent of him, who are never made use of by him to this blessed end, and neither know nor expect such fruit of their labours. (3.) Forgiveness of sins through the blood of the atonement, is the great foundation, on which repentance toward God can be effectually preached. We must believe that he is a pardoning God, before we can have any hope of returning to his favour. (4.) There can be no true sanctification, but what flows from faith which worketh by love. (5.) Our title to glory is not of debt, but of grace. Jesus hath purchased it for us, and freely bestows it upon his faithful people. (6.) Though the gift be free, we must experience a meetness for it by the power of the Holy Spirit in our hearts. We must be sanctified, before we can be glorified.
3. Borne down by such irresistible evidence, he could not hesitate a moment. Whereupon, O king Agrippa, I was not disobedient unto the heavenly vision; but, instantly becoming a convert to the truth, I shewed first unto them of Damascus, and then at Jerusalem, and throughout all the coasts of Judea, and then to the Gentiles, according to the orders given me, that they should repent and turn to God, deeply convinced of their guilt and danger, filled with self-abhorrence, and in simplicity desiring to renounce their sins, while they drew near to a throne of grace through a crucified Jesus; and do works meet for repentance, to evince the genuine conversion of their hearts to God. Note; Unless our fruits prove the truth of the grace which is in us, we deceive ourselves, if we think that we are real converts.
4. His indefatigable labours and zeal in preaching these benevolent and infinitely momentous doctrines, were the only causes of provocation given to his unbelieving brethren, who, obstinate against his testimony, and exasperated at his preaching, seized him in the temple, and would, in a tumultuous manner, if he had not been rescued, have pulled him in pieces on the spot. Let the impartial judge, if he had deserved such treatment.
5. Not intimidated by his past dangers, and having, according to the divine promise, obtained help of God, he steadfastly persevered, supported and encouraged by the spirit’s inward assistances, and the gracious interpositions of the Lord’s providence in his behalf; witnessing both to small and great, without respect to persons, or fear of man, that great salvation which is brought to light by the gospel, and most clearly revealed through the death and resurrection of Jesus; saying none other things than those which the prophets and Moses did say should come: that Christ should suffer, and not be a temporal conqueror, but devoted to death for the sins of the world; and that he should be the first that should rise from the dead, to die no more; and, as the first fruits of them that slept, should quicken all his faithful saints to a glorious immortality by his power at the last day; and should shew light unto the people and to the Gentiles, diffusing the knowledge of his great salvation, not only among his ancient people the Jews, but extending his grace to the ends of the earth, and sending out the light of his gospel as the light of his sun, to all nations, tongues, and languages, who are freely called to partake of all the blessings and privileges of his kingdom.
3rdly, While St. Paul, warmed by the glorious subject on which he had entered, was proceeding to display the great truths of his Redeemer’s person, offices, and character, he is,
1. Interrupted by Festus. Unable to hear with patience what he, a heathen, counted so absurd as the resurrection of a dead man, and so strange as this miraculous conversion, he said aloud, Paul, thou art beside thyself: much learning doth make thee mad. He looked upon St. Paul with an air of disdain, as rather to be pitied as a lunatic, than condemned as a criminal. Perhaps the warmth which St. Paul expressed, as he advanced in his speech, made Festus think that his imagination was overheated with the intenseness of his application. Note; It is no unusual thing for those who never knew the light of truth, and the zeal of warm affection for a Redeemer, to stamp those who appear fervent in his cause as enthusiasts or madmen.
2. St. Paul’s reply was a sufficient proof of the falseness of this invidious imputation. I am not mad, most noble Festus; but speak forth the words of truth and soberness, matters of infinite importance, and supported by the most substantial evidence. He does not resent the suggestion of the governor, but by the meekness of his reply proves the unruffled serenity of his own mind; and, referring himself to Agrippa, he adds, For the king knoweth of these things, before whom also I speak freely, he being conversant in the writings of Moses and the prophets, where the sufferings and resurrection of the Messiah are foretold; and has heard how they have been fulfilled in Jesus of Nazareth: for I am persuaded that none of these things are hidden from him; he must have been long ago told of the death and resurrection of Jesus Christ, and of my singular conversion; for this thing was not done in a corner, but publicly known, and attested by unexceptionable witnesses; many of whom have sealed, and many more are ready to seal, their testimony with their blood.
3. Turning then from Festus to Agrippa, in the most affecting and pathetic manner he applied himself to the conscience of his royal auditor. King Agrippa, believest thou the prophets? I knew that thou believest. He cannot entertain a suspicion to the contrary; and with confidence expresses his assurance of the king’s belief of the inspired writings of the Old Testament; paying him the greatest compliment, while he presses on him the most important truths.
4. Agrippa is nearly staggered with this close application, and, struck with the polite yet serious address of the apostle, replies, Almost thou persuadest me to be a Christian: so much reason and evidence appeared in St. Paul’s discourse, that, were it not for a regard to his dignity and temporal interests, he could become, he thought, a convert to Christianity. Note; Many, unable to stand before the evidence of truth, are almost persuaded; but the world holds them in fetters, and they will not pursue their own convictions.
5. With inimitable address, where the piety of the Christian was blended with the politeness of the Roman, St. Paul replied; 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. He wished him and them all the happiness which himself enjoyed in Christ, and exemption from all the ignominy and sufferings to which for the sake of Jesus he was exposed.
6. The king hereupon arose, unable perhaps any longer to stand against the powerful evidence of truth, and afraid of some more moving strokes on his conscience: the governor and Bernice followed him, with the rest of the principal persons. And as they retired together, and talked of St. Paul’s case and his defence, they perfectly agreed that this man, however great the clamour was against him, had done nothing worthy of death or of bonds: so clear was the innocence of the apostle. Then said Agrippa unto Festus, This man might have been set at liberty, if he had not appealed unto Cesar.
Fuente: Commentary on the Holy Bible by Thomas Coke
REFLECTIONS
IT will be a blessed improvement of this chapter, under the Holy Ghost’s teachings, if by contemplating the different characters at this assembly; our souls are led to see how dignified was the poor prisoner in his chains, compared to the nobles in their mistaken splendor. Could any eye, have been opened to discern objects spiritually, while looking upon the meeting, as the Prophet’s servant was in the Mount, he would have beheld the prisoner in the robes of Jesus’s righteousness, and Festus and his royal host wearing the chains of sin, and prisoners to Satan. Oh! what mistaken views do we make of all the objects of time and sense, while the vail of nature’s darkness is upon our hearts!
Reader! let you and I once more, (we never shall too often,) bless God the Holy Ghost for the thrice record of Paul’s conversion in his blessed word. Add a blessing to it, O Lord, and cause it to be a sweet savor in the souls of thy people, to numbers now on earth, as it hath been in times past, to numbers now in heaven. Yea, bless it to numbers yet unborn, even to endless generations! Amen.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
32 Then said Agrippa unto Festus, This man might have been set at liberty, if he had not appealed unto Caesar.
Ver. 32. If he had not appealed ] Which if he had not, this freeman of Rome had been “free among the dead,” Psa 88:5 , free of that company ere this time of day. There was a necessity of his appeal, for the saving of his life. And he is the better contented with his present condition, because he had been told in a vision that he must go to Rome also, Act 23:11 ; while it was in store, and not yet come to that- tota est iam Roma lupanar, Rome is no better than a great brothel house. That once “faithful city is now become a harlot; it was full of judgment; righteousness lodged in it, but now murderers,”Isa 1:21Isa 1:21 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
32. ] Agrippa in these words delivers his judgment as a Jew: ‘ For aught I see, as regards our belief and practices, he might have been set at liberty .’ But now he could not: ‘nam appellatione potestas judicis, a quo appellatum est, cessare incipit ad absolvendum non minus quam ad condemnandum. Crimina euim iutegra servanda sunt cognitioni snperioris.’ Grot.
Fuente: Henry Alford’s Greek Testament
Act 26:32 . : a true affirmative imperfect of verbs denoting obligation or possibility, when used to affirm that a certain thing could or should have been done under the circumstances narrated; therefore not correct to speak of an omitted , since the past necessity was not hypothetical or contrary to fact, but actual, Burton, p. 14, but cf. Simcox, Language of the N.T. , p. 114; cf. Act 24:19 , Act 27:21 . . : the appeal had been made and accepted and Paul must be sent to Rome, but doubtless the decision of Agrippa would have great weight with Festus, and would greatly modify the letter which he would send to Rome with the prisoner (see above, p. 499), and we may thus account for the treatment of Paul on his arrival in the capital, Act 28:16 . The circumstance that the innocence of Paul is thus established at the mouth of various personages, and now by Agrippa, himself a Jew, as well as by Festus, a Roman, has been made the ground of objection to the narrative by Baur, Zeller, Overbeck, Weizscker, Schmiedel. But whilst we may frankly admit that St. Luke no doubt purposely introduced these varied testimonies to Paul’s innocence, this is no proof of the incorrectness of his statements (Wendt, Matthias). If we grant, as St. Luke affirms, that the primary cause of the Apostle’s imprisonment was the fanatical rage of the Jews against him as a despiser and enemy of the national religion, it is quite conceivable that those who were called to inquire into the matter without such enmity and prejudice should receive a strong impression of his innocence, and should give expression to their impressions. On the other hand, the description in Acts enables us to see how Paul, in spite of such declarations in his favour, might find himself compelled to appeal to Csar. Had he acted otherwise, and if release had followed upon the verdict of his innocence, he was sure that sooner or later the implacable Jews would make him their victim. McGiffert, u. s. , p. 356, observes that even if both Agrippa and Festus were convinced of the Apostle’s innocence, this would not prevent Festus from seeing in him a dangerous person, who would stir up trouble and cause a riot wherever he went; such a man could not have been set at liberty by Festus as a faithful Roman official; but see above on Act 25:12 . On the whole narrative see Zckler, p. 311; Bethge, p. 260 (for phraseology). Zckler supposes as a foundation for the narrative a written account by Luke himself, perhaps an eyewitness, at an early period after the events. Wendt (1899) also takes the view that the writer of the narrative had probably been in the personal company of St. Paul at Csarea before the start on the journey for Rome, Act 27:1 , and that the reason that he does not employ the first person in the narrative of 25, 26, is because the facts narrated in these two chapters did not immediately concern him, although he was in Csarea during their process. In referring to the account of St. Paul’s conversion as given in ch. 26 it is noteworthy that McGiffert, p. 120, speaks of it as occurring “in a setting whose vividness and verisimilitude are unsurpassed”.
Fuente: The Expositors Greek Testament by Robertson
might have been = could have been, or was able to be.
set at liberty. Greek. apoluo. App-174.
if. Greek. ei, as in Act 26:8.
appealed. Greek. epikaleomai. See Act 25:11.
Fuente: Companion Bible Notes, Appendices and Graphics
32.] Agrippa in these words delivers his judgment as a Jew: For aught I see, as regards our belief and practices, he might have been set at liberty. But now he could not: nam appellatione potestas judicis, a quo appellatum est, cessare incipit ad absolvendum non minus quam ad condemnandum. Crimina euim iutegra servanda sunt cognitioni snperioris. Grot.
Fuente: The Greek Testament
Act 26:32. , if he had not) Now Festus could not let him go. There was added the fear of offending the Jews.
Fuente: Gnomon of the New Testament
appealed: Act 25:11, Act 25:12, Act 25:25, Act 28:18
Reciprocal: Jer 26:16 – General Mat 10:18 – be Mat 13:19 – and understandeth Mar 4:15 – these Mar 13:9 – take Luk 20:24 – Caesar’s Act 24:27 – Porcius Festus Act 25:21 – had Act 28:19 – I was
Fuente: The Treasury of Scripture Knowledge
2
Act 26:32. Agrippa was the visiting jurist who was invited to give a critical ear to the speech of the prisoner. It was proper, therefore, for him to express the opinion that we have recorded. Had it not been for the appeal that Paul had made, he could have been released from all custody at this time.
Fuente: Combined Bible Commentary
Act 26:32. Then said Agrippa unto Festus, This man might have been set at liberty, if he had not appealed unto Csar. On first thought, it would seem as though this appeal of the apostle was a disastrous step for him to have taken. But on looking deeper into that busy life-story of his, we see how, in the providence of God, the appeal which prolonged the imprisonment assisted the work of the great missionary. Had he been free at this juncture, it is a question whether he would not have fallen a victim to the murderous plots of his relentless enemies at Jerusalem, who we know had bands of Sicarii (assassins) in their pay to carry out their violent schemes. As it was, he was conducted safely to Rome, the city he had been so long anxious to visit. The very circumstances of his arrival as an imperial prisoner, probably from their publicity, assisted him in his work of telling out his Masters message; so all things worked together for the glory of God.
Fuente: A Popular Commentary on the New Testament
See notes on verse 30