Acts 26:18 Komentář

We left Paul at the bar, and Festus, and Agrippa, and Bernice, and all the great men of the city of Caesarea, upon the bench, or about it, waiting to hear what he had to say for himself. Now in this chapter we have, I. The account he gives of himself, in answer to the calumnies of the Jews. And in this, 1. His humble address to king Agrippa, and the compliment he passed upon him (Act 26:1-3). 2. His account of his origin, and education, his profession as a Pharisee, and his adherence still to that which was then the main article of his creed, in distinction from the Sadducees, the "resurrection of the dead," however in rituals he had since departed from it (Act 26:3-8). 3. Of his zeal against the Christian religion, and the professors of it, in the beginning of his time (Act 26:9-11). 4. Of his miraculous conversion to the faith of Christ (Act 26:12-16). 5. Of the commission he received from heaven to preach the gospel to the Gentiles (Act 26:17, Act 26:18). 6. Of his proceedings pursuant to that commission, which had given this mighty offence to the Jews (Act 26:19-21). 7. Of the doctrine which he had made it his business to preach to the Gentiles, which was so far from destroying the law and the prophets that it showed the fulfilling of both (Act 26:22, Act 26:23). II. The remarks that were made upon his apology. 1. Festus thought he never heard a man talk so madly, and slighted him as crazed (Act 26:24). In answer to him, he denies the charge, and appeals to king Agrippa (Act 26:25-27). 2. King Agrippa, being more closely and particularly dealt with, thinks he never heard a man talk more rationally and convincingly, and owns himself almost his convert (Act 26:28), and Paul heartily wishes him so (Act 26:29). 3. They all agreed that he was an innocent man, that he ought to be set at liberty, and that it was a pity he was provoked to put a bar in his own door by appealing to Caesar (Act 26:30-32).

Then Agrippa said unto Paul,.... After Festus had made the above speech to him, and to all present, and had introduced the affair of Paul, who now stood before them: thou art permitted to speak for thyself; which a prisoner might not do, until he had leave; and this leave was granted by Festus the Roman governor, who was properly the judge, and not Agrippa, though the permission might be by both; and so the Arabic and Ethiopic versions read, "we have ordered", or "permitted thee", &c. Then Paul stretched forth the hand; as orators used to do, when they were about to speak; or else to require silence; or it may be to show the freedom of his mind, and how ready he was to embrace the opportunity of pleading his own cause; being conscious to himself of his innocence, and relying on the ingenuity and integrity of his judge; and especially of the king, before whom he stood: and answered for himself; or made an apology, or spoke in vindication of himself, in order to remove the charges brought against him.

To open their eyes,.... The eyes of their understanding, which were shut, and darkened, and blind: one copy reads, "the eyes of the blind"; and the Ethiopic version renders it, "the eyes of their heart"; and to have them opened, is to have them enlightened, to see their lost state and condition by nature, the exceeding sinfulness of sin, the plague of their own hearts, the impurity of nature, the impotence of man to that which is spiritually good, the imperfection of obedience, and the insufficiency of a man's righteousness to justify him before God; and to see where help is laid, and where salvation is; to behold Christ as the only able, willing, complete, and suitable Saviour; to see that there is life and righteousness, peace, pardon, grace, and glory in him; and to have an insight into the doctrines of the Gospel, and a glimpse of the invisible things of another world. Now though this is all the work of the Spirit, by whom only the eyes of the understanding are enlightened; yet this is ascribed to the apostle, not as the efficient cause, but as the instrument and means through preaching of the Gospel, which the Spirit of God would, and did make use of: and to turn them from darkness to light; or "that they might be turned", as the Vulgate Latin, and all the Oriental versions render it: by "darkness" is meant, the darkness of nature, the darkness of sin, of ignorance, and unbelief, in which all men by nature are; who are in the dark about, and are ignorant of God, and the perfections of his nature; and about sin, and the evil there is in it, and that comes by it; and the way of peace, righteousness, and salvation by Christ; and the work of the spirit in regeneration and sanctification upon the heart; and about the Scriptures of truth, and the doctrines of the Gospel, and what will be their state and portion in another world; they do not know where they are, what they are, nor where they are going: and in the effectual calling this darkness is in a great measure removed, and they are turned to light; to God, who is light itself, and to Christ, the light of the world, and to the light of the word, and to a participation of the light of grace here, in which they see light, and behold the above things, and of the light of glory hereafter. This is a phrase used by the Jews, at the time of the passover, when they praise the Lord, and give thanks unto him for the wonders he wrought for their fathers and for them, as that he had brought them out of bondage to liberty, and from sorrow to joy, and , "from darkness to a great light" (e). Conversion is the end of the Gospel ministry, and illumination is necessary to it; yea, it lies in a turn from darkness to light, as is here expressed: and this conversion is not a mere external one, or a reformation of manners; this is indeed sometimes called a conversion, and is a man's turning from the evil of his ways, from a vicious life and conversation, to a sober way of living, and is often brought about through the ministry of the word; but then this may be where true conversion is not, and where there is no special illumination of the Spirit, nor any true spiritual light; and there may be a turning again to the former course of life; besides, this external conversion, when it is right and genuine, is the fruit and effect of inward conversion, or true grace, and is at most but the evidence of it: nor is it a conversion to a doctrine in a professional way; men may be converted in this sense, and remain wicked; they may have the form, but not the power of godliness; know the doctrine and profess it, and yet be strangers to the experience of it: nor does it design a restoration after backslidings; which sometimes goes by the name of conversion, such as was Peter's after his fall; but the first work of conversion is here meant, which is internal, and is a turn of the hearts of men; and is not the work of man, but of God, who has the hearts of all in his hands, and can turn them as he pleases; and is what man is passive in, he does not turn himself, but is turned by the Lord; though ministers may be, and are instruments in it. It follows, and from the power of Satan unto God: this power of Satan regards not his power over the rest of the devils, whose prince and head he is; hence he is called the prince of devils, and the prince of the power of the air; but his power over the world of men, which he has by usurpation, and therefore is called the prince of the world; but not his power over the bodies of men, by possessing them, inflicting diseases, and death itself upon them, nor over their estates; all which is only by permission of God, whenever he exercises it; but over the souls of men, in whom he rules as in his own kingdom: he is the strong man armed, and the hearts of men are his palaces, which are guarded with devils and unclean lusts; when all the goods are kept in peace by him, there is no concern about sin, no inquiry after salvation, no dread of the curses of the law, nor fear of hell and damnation, but all in the utmost security: and he not only dwells in the hearts of unregenerate persons, but he works effectually there; by stirring up their corruptions, putting ill things into their minds, and instigating them against true spiritual and powerful religion, and the professors of it: he has power over the minds of them that believe not, to blind them, by keeping them in blindness, and increasing it; which he does by diverting their minds from hearing the Gospel; and whilst hearing it, by filling them with enmity against it. Moreover, they are led by him as captives at his will; they are in his power, as the bird is in the snare of the fowler, and as a prisoner in the hands of a jailer; and are entirely at his beck and command, and do his lusts, and obey his will: and this also may have a particular respect to the power and authority which he exercised over the Heathens, before the Gospel came among them; Satan usurped a power over the Gentile world, and took upon him to be the god of it; and for many hundred of years was worshipped in their idols; and he held them fast bound unto him in the fetters of ignorance, superstition, and idolatry; but now the Gospel was sent among them to free them from this power and tyranny of his; and it was made effectual to the turning of multitudes of them from him, and subjection to him, which is done in the effectual calling of every person; not that Satan then has no more power over them to tempt and distress them, but not to rule over them, and lead them about at pleasure, and much less to devour and destroy them: and then also are they turned to God, to have true knowledge of him, and an hearty desire after him, which they had not before; and to a love of him, whose hearts before were enmity to him; and to believe in him, and trust in him as the God of providence, and of grace; and to have communion with him; and to be subject to his government, and yield a cheerful obedience to him, both externally and internally. That they may receive forgiveness of sins: as an act of God's free grace, through the blood of Christ, which was shed for it; and which free and full forgiveness of sins is published in the Gospel, that whoever believes in Christ, may by faith receive it. This is what every enlightened soul sees it needs, and is desirous of; it is the first thing it wants, and asks at the hands of God; and nothing can be more suitable to its case, and welcome to it; and this is the good news which is declared in the ministry of the Gospel: and it is had in a way of receiving; for it is not purchased with money, nor procured by the merits of men; but is a gift of God, which is received by the hand of faith into the conscience of the enlightened sinner; the consequences of which are peace, joy, and comfort. And inheritance among them which are sanctified by faith that is in one: by the "inheritance" is meant, either something enjoyed now, as God himself, who is the portion of his people, and the lot of their inheritance; or a part and interest in Christ, who is that good part and portion, and which shall never be taken away; and the blessings of grace in him, which, besides forgiveness of sins, are peace with God, a justifying righteousness, and adopting grace: or rather eternal glory and happiness hereafter is here designed, which is called an "inheritance" or "lot", in allusion to the land of Canaan, which was distributed by lot; not that heaven is a casual thing; but it signifies that every Israelite indeed will have their share and portion in it. There are many things which show an agreement between heaven, and the land of Canaan; that was a goodly land, and ready prepared for the Israelites; and so heaven is the better country, and the city and kingdom God has prepared for his people from the foundation of the world: a wilderness was passed through first, and many battles fought before it was possessed; the people of God pass through the wilderness of this world, and fight the good fight of faith, and then enter into rest: the Israelites were introduced into it, not by Moses, but by Joshua; and saints get to heaven, not by the works of the law, but by Christ the Saviour, another Jesus or Joshua: and lastly, Canaan was a place of rest; and so is heaven. Moreover, it may be so called, in allusion to inheritances among men, though it vastly exceeds all earthly ones, being incorruptible, undefiled, which fadeth not away, reserved in the heavens; yet it bears some likeness to them; it is what is bequeathed to the children of God by their heavenly Father, and comes to them through the death of Christ the testator, and is for ever: it is neither purchased nor acquired, but is freely given; belongs only to the children of God, and is their Father's free gift unto them, and is only enjoyed by such who are "sanctified"; and it lies among them, and will be jointly and equally possessed by them. The heirs of salvation are said to be sanctified in different senses; they are sanctified by God the Father in eternal election, being separated from others, and chosen through sanctification to it; and they are sanctified "in" and "by" the Lord Jesus Christ: they are sanctified in him representatively, he being the covenant head of his people, has all grace, and so all holiness in him for them, which is perfect and complete; and this is the source of all that holiness that is in them, and which they have communicated to them by virtue of their union to him; and also they are sanctified "in" him through the imputation of the holiness of his human nature to them, which is a branch of their justification before God; and they are sanctified by him meritoriously, or by his blood, through which their sins are expiated, and fully atoned for; and so in this sense they are sanctified by it: and they are sanctified internally by the Spirit of God, who in regeneration produces principles of grace and holiness in them, which were not there before; man was originally possessed of a perfect moral holiness, but through sin is become an unholy creature; and in the same state and condition are the children of God by nature, as others, and need the sanctifying influences of the divine Spirit to make them meet for the undefiled inheritance: and this inheritance these sanctified ones receive by faith now, as they do the forgiveness of their sins; that is, they now receive by faith the promise of the inheritance, and the earnest and pledge of it, and their right unto it, and claim upon it: for the phrase, by faith that is in me, is not to be connected with the word "sanctified", but with the word "receive", in the preceding clause; and has respect to both benefits, which it receives from Christ, the object of it here expressed; for it is not any faith, but faith which is in Christ, by which these blessings of grace are received and enjoyed: and the whole of this shows the great ends and usefulness of the Gospel ministry. (e) Haggada Shel Pesach, p. 23. Maimon. Hilchot Chametz Umetza, c. 8. sect. 5.

Whence, again, David said that "the Lord would reign from the tree: " for elsewhere, too, the prophet predicts the fruit of this "tree," saying "The earth hath given her blessings," -of course that virgin-earth, not yet irrigated with rains, nor fertilized by showers, out of which man was of yore first formed, out of which now Christ through the flesh has been born of a virgin; "and the tree," he says, "hath brought his fruit," -not that "tree" in paradise which yielded death to the protoplasts, but the "tree" of the passion of Christ, whence life, hanging, was by you not believed! For this "tree" in a mystery, it was of yore wherewith Moses sweetened the bitter water; whence the People, which was perishing of thirst in the desert, drank and revived; just as we do, who, drawn out from the calamities of the heathendom in which we were tarrying perishing with thirst (that is, deprived of the divine word), drinking, "by the faith which is on Him," the baptismal water of the "tree" of the passion of Christ, have revived,-a faith from which Israel has fallen away, (as foretold) through Jeremiah, who says, "Send, and ask exceedingly whether such things have been done, whether nations will change their gods (and these are not gods!).

Since he has mentioned the vision, he then without fear goes on to speak also of the good wrought by it. "To turn them from darkness to light, and from the power of Satan unto God. For to this end have I appeared unto thee," not to punish, but to make thee an Apostle. He shows the evils which possess unbelievers, "Satan, darkness;" the good things belonging to believers, light, God, "the inheritance of the saints."

Observe how mildly he discourses-God, he says, said this to me, "that they may receive forgiveness of sins, and inheritance among them which are-sanctified by faith that is in Me." By these things, says he, I was persuaded, by this vision He drew me to Himself, and so persuaded me, that I made no delay.

Paul answers for himself before Agrippa, to whom he pays a true compliment, in order to secure a favorable hearing, Act 26:1-3; gives an account of his education from his youth up, Act 26:4, Act 26:5; shows that the Jews persecuted him for his maintaining the hope of the resurrection, Act 26:6-8; states his persecution of the Christians, Act 26:9-11; gives an account of his miraculous conversion, Act 26:12-16; and of his call to the ministry, Act 26:16-18. His obedience to that call, and his success in preaching the doctrine of Christ crucified, Act 26:19-23. While he is thus speaking, Festus interrupts him, and declares him to be mad through his abundant learning, Act 26:24; which charge he modestly refutes with inimitable address, and appeals to King Agrippa for the truth and correctness of his speech, Act 26:25-27. On which, Agrippa confesses himself almost converted to Christianity, Act 26:28. Paul's affectionate and elegant address to him on this declaration, Act 26:29. The council breaks up, and they all pronounce him innocent, Act 26:30-32.

To open their eyes - To be the instrument of informing their understanding in the things of God. To turn them from darkness to light - From heathenism and superstition to the knowledge and worship of the true God. From the power of Satan unto God - Της εξουσιας του Σατανα, From the authority and domination of Satan; for as the kingdom of darkness is his kingdom, so those who live in this darkness are under his dominion; and he has authority and right over them. The blessed Gospel of Christ is the means of bringing the soul from this state of spiritual darkness and wretchedness to the light and liberty of the children of God; and thus they are brought from under the power and authority of Satan, to be under the power and authority of God. That they may receive forgiveness of sins - That all their sins may be pardoned, and their souls sanctified; for nothing less is implied in the phrase, αφεσις ἁμαρτιων, which signifies the taking away or removal of sins. And inheritance - By remission of sins, i.e. the removal of the guilt and pollution of sin, they become children of God; and, if children, then heirs; for the children of the heavenly family shall alone possess the heavenly estate. And as the inheritance is said to be among them that are Sanctified, this is a farther proof that αφεσις ἁμαρτιων signifies, not only the forgiveness of sins, but also the purification of the heart. By faith that is in me - By believing on Christ Jesus, as dying for their offenses, and rising again for their justification. Thus we see that not only this salvation comes through Christ, but that it is to be received by faith; and, consequently, neither by the merit of works, nor by that of suffering.

PAUL'S DEFENSE OF HIMSELF BEFORE KING AGRIPPA, WHO PRONOUNCES HIM INNOCENT, BUT CONCLUDES THAT THE APPEAL TO CÆSAR MUST BE CARRIED OUT. (Acts 26:1-32) Agrippa said--Being a king he appears to have presided. Paul stretched forth the hand--chained to a soldier (Act 26:29, and see on Act 12:6).

To open their eyes, and to turn them from darkness to light--rather, "that they may turn" (as in Act 26:20), that is, as the effect of their eyes being opened. The whole passage leans upon Isa 61:1 (Luk 4:18). and from the power of Satan--Note the connection here between being "turned from darkness" and "from the power of Satan," whose whole power over men lies in keeping them in the dark: hence he is called "the ruler of the darkness of this world." See on Co2 4:4. that they may receive forgiveness . . . and inheritance among the sanctified by faith that is in me--Note: Faith is here made the instrument of salvation at once in its first stage, forgiveness, and its last, admission to the home of the sanctified; and the faith which introduces the soul to all this is emphatically declared by the glorified Redeemer to rest upon Himself--"FAITH, even THAT WHICH IS IN ME." And who that believes this can refrain from casting his crown before Him or resist offering Him supreme worship?