Paul's address to king Agrippa furnishes us with the most complete picture of the entire position of the apostle, as he himself looked at it when his long service and the light of the Holy Ghost illuminated his backward glance.
He does not speak of the assembly-that was a doctrine for instruction, and not a part of his history. But everything that related to his personal history, in connection with his ministry, he gives in detail. He had been a strict Pharisee; and here he connects the doctrine of Christ with the hopes of the Jews. He was in bonds "for the hope of the promise made unto the fathers." No doubt resurrection entered into it. Why should the king think resurrection impossible, that God was not able to raise the dead? This brings him to another point. He had verily thought with himself that he ought to do many things against Jesus of Nazareth, and had carried them out with all the energy of his character, and with the bigotry of a devout Jew. His present condition, as a witness among the Gentiles, depended on the change wrought in him by the revelation of the Lord when he was engaged in seeking to destroy His name. Near Damascus a light brighter than the sun struck them all to the earth, and he alone heard the voice of the Righteous One, so that he knew from His own mouth that it was Jesus, and that He looked upon those who believed in Him as Himself. He could not resist such a testimony. But as this was the great grievance to the Jews, he shews that his own position was formally marked out by the Lord Himself. He was called to give ocular evidence of the glory which he had seen; that is, of Jesus in that glory; and of other things also, for the manifestation of which Jesus would again appear to him. A glorious Christ known (personally) only in heaven was the subject of the testimony committed to him. For this purpose He had set Paul apart from the Jews as much as from the Gentiles, his mission belonging immediately to heaven, having its origin there; and he was sent formally by the Lord of glory to the Gentiles, to change their position with respect to God through faith in this glorious Jesus, opening their eyes, bringing them out of darkness into light, from the power of Satan to God, and giving them an inheritance among the sanctified. This was a definite work. The apostle was not disobedient to the heavenly vision, and he had taught the Gentiles to turn to God, and to act as those who had done so. For this cause the Jews sought to kill him.
Nothing more simple, more truthful, than this history. It put the case of Paul and the conduct of the Jews in the clearest light. When called to order by Festus, who naturally thought it nothing more than irrational enthusiasm, he appeals with perfect dignity and quick discernment to Agrippa's knowledge of the facts upon which all this was based: for the thing had not been done in a corner.
Agrippa was not far from being convinced; but his heart was unchanged. The wish that Paul expresses brings the matter back to its moral reality. The meeting is dissolved. The king resumes his kingly place in courtesy and condescension, and the disciple that of a prisoner; but, whatever might be the apostle's position, we see in him a heart thoroughly happy and filled with the Spirit and love of God. Two years of prison had brought him no depression of heart or faith, but had only set him free from his harassing connection with the Jews, to give him moments spent with God.
Agrippa, surprised and carried away by Paul's clear and straightforward narrative, [1] relieves himself from the pressure of Paul's personal address by saying, 'In a little you are going to make a Christian of me.' Charity might have said, "Would to God that thou wert!" But there is a spring in the heart of Paul that does not stop there. "Would to God," says he, "that not only thou, but all those that hear me, were ... altogether such as I am, except these bonds!" What happiness and what love (and in God these two things go together) are expressed in these words! A poor prisoner, aged and rejected, at the end of his career he is rich in God. Blessed years that he had spent in prison! He could give himself as a model of happiness; for it filled his heart. There are conditions of soul which unmistakably declare themselves. And why should he not be happy? His fatigues ended, his work in a certain sense finished, he possessed Christ and in Him all things. The glorious Jesus, who had brought him into the pains and labour of the testimony, was now his possession and his crown. Such is ever the case. The cross in service-by virtue of what Christ is-is the enjoyment of all that He is, when the service is ended; and in some sort is the measure of that enjoyment. This was the case with Christ Himself, in all its fulness; it is ours, in our measure, according to the sovereign grace of God. Only Paul's expression supposes the Holy Ghost acting fully in the heart in order that it may be free to enjoy, and that the Spirit is not grieved.
A glorious Jesus-a Jesus who loved him, a Jesus who put the seal of His approbation and love upon his service, a Jesus who would take him to Himself in glory, and with whom he was one (and that known according to the abundant power of the Holy Ghost, according to divine righteousness), a Jesus who revealed the Father, and through whom he had the place of adoption-was the infinite source of joy to Paul, the glorious object of his heart and of his faith; and, being known in love, filled his heart with that love overflowing towards all men. What could he wish them better than to be as he was except his bonds? How, filled with this love, could he not wish it, or not be full of this large affection? Jesus was its measure.
Footnotes
[1] It is hardly to be read "almost." Relieving himself, Agrippa says, "You'll soon be making a Christian of me," covering his feelings, as I have said, by a slighting speech. But I have no doubt his mind was greatly wrought upon.
Acts 26 Bible Commentary
John Darby’s Synopsis
Paul's address to king Agrippa furnishes us with the most complete picture of the entire position of the apostle, as he himself looked at it when his long service and the light of the Holy Ghost illuminated his backward glance.
He does not speak of the assembly-that was a doctrine for instruction, and not a part of his history. But everything that related to his personal history, in connection with his ministry, he gives in detail. He had been a strict Pharisee; and here he connects the doctrine of Christ with the hopes of the Jews. He was in bonds "for the hope of the promise made unto the fathers." No doubt resurrection entered into it. Why should the king think resurrection impossible, that God was not able to raise the dead? This brings him to another point. He had verily thought with himself that he ought to do many things against Jesus of Nazareth, and had carried them out with all the energy of his character, and with the bigotry of a devout Jew. His present condition, as a witness among the Gentiles, depended on the change wrought in him by the revelation of the Lord when he was engaged in seeking to destroy His name. Near Damascus a light brighter than the sun struck them all to the earth, and he alone heard the voice of the Righteous One, so that he knew from His own mouth that it was Jesus, and that He looked upon those who believed in Him as Himself. He could not resist such a testimony. But as this was the great grievance to the Jews, he shews that his own position was formally marked out by the Lord Himself. He was called to give ocular evidence of the glory which he had seen; that is, of Jesus in that glory; and of other things also, for the manifestation of which Jesus would again appear to him. A glorious Christ known (personally) only in heaven was the subject of the testimony committed to him. For this purpose He had set Paul apart from the Jews as much as from the Gentiles, his mission belonging immediately to heaven, having its origin there; and he was sent formally by the Lord of glory to the Gentiles, to change their position with respect to God through faith in this glorious Jesus, opening their eyes, bringing them out of darkness into light, from the power of Satan to God, and giving them an inheritance among the sanctified. This was a definite work. The apostle was not disobedient to the heavenly vision, and he had taught the Gentiles to turn to God, and to act as those who had done so. For this cause the Jews sought to kill him.
Nothing more simple, more truthful, than this history. It put the case of Paul and the conduct of the Jews in the clearest light. When called to order by Festus, who naturally thought it nothing more than irrational enthusiasm, he appeals with perfect dignity and quick discernment to Agrippa's knowledge of the facts upon which all this was based: for the thing had not been done in a corner.
Agrippa was not far from being convinced; but his heart was unchanged. The wish that Paul expresses brings the matter back to its moral reality. The meeting is dissolved. The king resumes his kingly place in courtesy and condescension, and the disciple that of a prisoner; but, whatever might be the apostle's position, we see in him a heart thoroughly happy and filled with the Spirit and love of God. Two years of prison had brought him no depression of heart or faith, but had only set him free from his harassing connection with the Jews, to give him moments spent with God.
Agrippa, surprised and carried away by Paul's clear and straightforward narrative, [1] relieves himself from the pressure of Paul's personal address by saying, 'In a little you are going to make a Christian of me.' Charity might have said, "Would to God that thou wert!" But there is a spring in the heart of Paul that does not stop there. "Would to God," says he, "that not only thou, but all those that hear me, were ... altogether such as I am, except these bonds!" What happiness and what love (and in God these two things go together) are expressed in these words! A poor prisoner, aged and rejected, at the end of his career he is rich in God. Blessed years that he had spent in prison! He could give himself as a model of happiness; for it filled his heart. There are conditions of soul which unmistakably declare themselves. And why should he not be happy? His fatigues ended, his work in a certain sense finished, he possessed Christ and in Him all things. The glorious Jesus, who had brought him into the pains and labour of the testimony, was now his possession and his crown. Such is ever the case. The cross in service-by virtue of what Christ is-is the enjoyment of all that He is, when the service is ended; and in some sort is the measure of that enjoyment. This was the case with Christ Himself, in all its fulness; it is ours, in our measure, according to the sovereign grace of God. Only Paul's expression supposes the Holy Ghost acting fully in the heart in order that it may be free to enjoy, and that the Spirit is not grieved.
A glorious Jesus-a Jesus who loved him, a Jesus who put the seal of His approbation and love upon his service, a Jesus who would take him to Himself in glory, and with whom he was one (and that known according to the abundant power of the Holy Ghost, according to divine righteousness), a Jesus who revealed the Father, and through whom he had the place of adoption-was the infinite source of joy to Paul, the glorious object of his heart and of his faith; and, being known in love, filled his heart with that love overflowing towards all men. What could he wish them better than to be as he was except his bonds? How, filled with this love, could he not wish it, or not be full of this large affection? Jesus was its measure.
Footnotes
[1] It is hardly to be read "almost." Relieving himself, Agrippa says, "You'll soon be making a Christian of me," covering his feelings, as I have said, by a slighting speech. But I have no doubt his mind was greatly wrought upon.