Wednesdays are for the New Testament
9/4/24
Bruce, F.F. (1988). "Acts 26" In The Book of Acts (Revised). (pages 461-472). William B. Eerdmans Publishing.
As the fact-finding hearing before Festus, Agrippa, and Bernice continues, Agrippa asks Paul to state his case in Acts 26:1 (Bruce 1988, p. 461). Bruce notes that the content of Paul's response is similar to his statements from the fortress steps at the time of his arrest. Yet the tone is different before this different audience. Here he describes his own manner of life in a measured, almost literary, manner.
The bulk of Paul's speech begins at Acts 26:2. In verses 2-3, Paul points out the nature of his presentation, before a prominent audience (Bruce 1988, p. 462). Such a setting may require a detailed presentation and considerable mental energy.
Paul's history, as presented in verses 4-8, is not one which would naturally raise theological questions. Bruce notes that the hope of God's resurrection and the life constructed in accord with God's commands and promises to Israel were not revolutionary within his nation (Bruce 1988, p. 463). The exceptional feature was that God had demonstrated resurrection in Jesus. The issue of Jesus being alive rather than dead was at the center of the controversy.
Acts 26:9-11 shows Paul granting that his opponents were surprised and resistant with reason, as he himself had been (Bruce 1988, p. 464). The idea of a future general resurrection was not as startling as a claim of Jesus' resurrection. Paul had considered those making that claim as untrustworthy deceivers, and had acted accordingly against them. Paul's opposition had focused on making arguments, then escalated into arrests and imprisonments.
Acts 26:12-18 describes Paul's vision received while on his way to Damascus. Bruce notes that only in this one of the three accounts of the encounter do all of Paul's companions fall to the ground along with him. It is also the only one to mention "it is hard for you to kick out against the goads" (Bruce 1988, p. 465). The possibility that Paul had an uneasy conscience before his conversion is sometimes raised by commentators. However, Bruce emphasizes Paul's consistent claim to have acted from a clear conscience (Bruce 1988, p. 466). His realization of the truth of the Gospel seems to have come right at the time of his conversion. Paul's description of his commission from the Lord is here merged into the events on the road to Damascus. Bruce notes Paul's commissioning is similar in nature to that of Jeremiah and Ezekiel. The special feature of Paul's commission was the recognition that salvation was provided for the Gentiles (Bruce 1988, p. 467).
In Acts 26:19-20 Paul concludes his defense by speaking of his obedience to God's call as he brought the Gospel to all nations (Bruce 1988, p. 467). Paul is clear in teaching here that both repentance and change of actions were the natural response to the Gospel (Bruce 1988, p. 468). It is clear that salvation is not by works, but that good works accompany the life of the repentant person who turns to God. Verse 21 then alleges that the attack upon Paul in the temple had been due to his work as a missionary (Bruce 1988, p. 468). The charge of bringing a Gentile into the temple was not demonstrated. The outcry against Paul had begun several years ago in Ephesus, as he proclaimed God's erasure of distinctions between Jews and Gentiles. Bruce observes again that the governor Festus was still trying to understand what recommendation he should send to Caesar with Paul (Bruce 1988, p. 469).
In Acts 26:22-23 Paul closes his presentation by emphasizing his preaching was consistent with the historic faith taught by Moses and the prophets (Bruce 1988, p. 469). Bruce suspects the account here is abbreviated by Luke and that Paul would have spoken specifically about a number of particular Old Testament texts, which can be found in various early Chrsitian apologetic collections.
Acts 26:24-29 describes the interchange of Festus, Paul, and Agrippa after Paul's presentation. In the view of Festus, Paul was being driven mad by his learning (Bruce 1988, p. 470). Though Paul's speech suggested to some that he was insane, Paul considered it to make perfect sense. In his mind it was a natural extrapolation of the factual events (Bruce 1988, p. 471). While Paul attempted to get Agrippa to accept his premise, in verse 28 it was clearly not going to happen at that time.
Verses 30-32 end the audience. Festus, Agrippa, and Bernice are clear that Paul had not been accused of any serious crime, and was probably completely innocent (Bruce 1988, p. 472). However, he needed to be referred to Caesar due to his appeal to Caesar.
9/4/24
Bruce, F.F. (1988). "Acts 26" In The Book of Acts (Revised). (pages 461-472). William B. Eerdmans Publishing.
As the fact-finding hearing before Festus, Agrippa, and Bernice continues, Agrippa asks Paul to state his case in Acts 26:1 (Bruce 1988, p. 461). Bruce notes that the content of Paul's response is similar to his statements from the fortress steps at the time of his arrest. Yet the tone is different before this different audience. Here he describes his own manner of life in a measured, almost literary, manner.
The bulk of Paul's speech begins at Acts 26:2. In verses 2-3, Paul points out the nature of his presentation, before a prominent audience (Bruce 1988, p. 462). Such a setting may require a detailed presentation and considerable mental energy.
Paul's history, as presented in verses 4-8, is not one which would naturally raise theological questions. Bruce notes that the hope of God's resurrection and the life constructed in accord with God's commands and promises to Israel were not revolutionary within his nation (Bruce 1988, p. 463). The exceptional feature was that God had demonstrated resurrection in Jesus. The issue of Jesus being alive rather than dead was at the center of the controversy.
Acts 26:9-11 shows Paul granting that his opponents were surprised and resistant with reason, as he himself had been (Bruce 1988, p. 464). The idea of a future general resurrection was not as startling as a claim of Jesus' resurrection. Paul had considered those making that claim as untrustworthy deceivers, and had acted accordingly against them. Paul's opposition had focused on making arguments, then escalated into arrests and imprisonments.
Acts 26:12-18 describes Paul's vision received while on his way to Damascus. Bruce notes that only in this one of the three accounts of the encounter do all of Paul's companions fall to the ground along with him. It is also the only one to mention "it is hard for you to kick out against the goads" (Bruce 1988, p. 465). The possibility that Paul had an uneasy conscience before his conversion is sometimes raised by commentators. However, Bruce emphasizes Paul's consistent claim to have acted from a clear conscience (Bruce 1988, p. 466). His realization of the truth of the Gospel seems to have come right at the time of his conversion. Paul's description of his commission from the Lord is here merged into the events on the road to Damascus. Bruce notes Paul's commissioning is similar in nature to that of Jeremiah and Ezekiel. The special feature of Paul's commission was the recognition that salvation was provided for the Gentiles (Bruce 1988, p. 467).
In Acts 26:19-20 Paul concludes his defense by speaking of his obedience to God's call as he brought the Gospel to all nations (Bruce 1988, p. 467). Paul is clear in teaching here that both repentance and change of actions were the natural response to the Gospel (Bruce 1988, p. 468). It is clear that salvation is not by works, but that good works accompany the life of the repentant person who turns to God. Verse 21 then alleges that the attack upon Paul in the temple had been due to his work as a missionary (Bruce 1988, p. 468). The charge of bringing a Gentile into the temple was not demonstrated. The outcry against Paul had begun several years ago in Ephesus, as he proclaimed God's erasure of distinctions between Jews and Gentiles. Bruce observes again that the governor Festus was still trying to understand what recommendation he should send to Caesar with Paul (Bruce 1988, p. 469).
In Acts 26:22-23 Paul closes his presentation by emphasizing his preaching was consistent with the historic faith taught by Moses and the prophets (Bruce 1988, p. 469). Bruce suspects the account here is abbreviated by Luke and that Paul would have spoken specifically about a number of particular Old Testament texts, which can be found in various early Chrsitian apologetic collections.
Acts 26:24-29 describes the interchange of Festus, Paul, and Agrippa after Paul's presentation. In the view of Festus, Paul was being driven mad by his learning (Bruce 1988, p. 470). Though Paul's speech suggested to some that he was insane, Paul considered it to make perfect sense. In his mind it was a natural extrapolation of the factual events (Bruce 1988, p. 471). While Paul attempted to get Agrippa to accept his premise, in verse 28 it was clearly not going to happen at that time.
Verses 30-32 end the audience. Festus, Agrippa, and Bernice are clear that Paul had not been accused of any serious crime, and was probably completely innocent (Bruce 1988, p. 472). However, he needed to be referred to Caesar due to his appeal to Caesar.
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