To be expert.-To be skilled, or well acquainted. In all customs.- Rites, institutions, laws, &c. Every thing pertaining to the Mosaic ritual, &c. And questions.-Subjects of debate, and of various opinions. The inquiries which had existed between the Pharisees, Sadducees, scribes, &c. Paul could say this of Agrippa without falsehood or flattery. Agrippa was a Jew; and had passed much of his time in the kingdom over which he presided; and though he had passed the early part of his life chiefly at Rome, yet it was natural that he should make himself acquainted with the religion of his fathers. Paul did not know how to flatter men; but he was not unwilling to state the simple truth, and to commend men as far as truth would permit. Wherefore.-On this account; because you are acquainted with those customs. The Romans, who regarded those customs as superstitious, and those questions as. matters to be treated with contempt, could not listen to their discussion with patience. Agrippa, who knew their real importance, would be disposed to lend to all inquiries respecting them a patient attention.

merly; or from the very commencement of my career. Who were perfectly apprized of my whole course. If they would testify.-If they would bear witness to what they knew. That after the most straitest.-The most rigid; the most strict; not only in regard to the written law of God, but the traditions of the elders. Paul himself elsewhere testifies, (Phil. iii. 4-6,) that training in the Jewish religion, and that he had he had enjoyed all the advantages of birth and early distinguished himself by his observance of its rites and customs. Sect.-Division, or party. I lived a Pharisee.-I lived in accordance with the rules and doctrines of the Pharisees. See Note Matt. iii. 7. The reasons why Paul here refers to his early life are, (1.) As he had lived during the early period of his life without crime; as his principles had been settled by the instruction of the most able of their teachers, it was to be presumed that his subsequent life had been of a similar character. (2.) As he, at that period of his life, evinced the utmost zeal for the laws and customs of his country, it was to be presumed that he would not be found opposing or reviling them at any subsequent period. From the strictness and conscientiousness of his past life, he supposed that Agrippa might argue favourably respecting his subsequent conduct. A virtuous and religious course in early life is usually a sure pledge of virtue and integrity in subsequent years.

VER. 6. And now I stand and am judged for the hope of the promise made of God unto our fathers:

e Chap. xxiii. 6. f Gen. iii. 15; xxii. 18; xlix. 10. Deut. xviii. 15. 2 Sam. vii. 12. P'sa. cxxxii. 11. Isa Jer. xxiii. 5; xxxiii. 14-16 Mic. vii. 20. Zech. xiii. Gal. iv. 4.

Ezek. xxxiv. 23. Dan. ix. 24.
1, 7. Mal. iii. 1. Chap. xiii, 32.

c 2 Tim. iii. 10.

My manner of life.-My opinions, principles, and conduct. From my youth.-Paul was born at Tarsus; but at an early period he had been sent to Jerusalem for the purpose of education in the school of Gamaliel. (Chap. xxii. 3.) Which was at the first.-Which was from the beginning; the early part of which; the time when the opinions and habits are formed. Know all the Jews.-It is not at all improbable that Paul was distinguished in the school of Gamaliel for zeal in the Jewish religion. The fact that he was early intrusted with a commission against the Christians (chap. ix.) shows that he was known. Comp. Phil. iii. 4-6. He might appeal to them, therefore, in regard to the early part of his life; and, doubtless, to the very men who had been his violent accusers.

VER. 5. Which knew me from the beginning, if they would testify, that after the most straitest sect of our religion, I lived a Pharisee."

d Chap. xxiii. 3. Phil. iii. 5.

Which knew me.-Who were well acquainted with me. From the beginning, "Avwdɛv.- For

And now I stand.-I stand before the tribunal. I am arraigned. And am judged.— Am tried with reference to being judged. I am undergoing a trial on the point in which all my nation are agreed. For the hope.-On account of the hope: or because, in common with my countrymen, I had entertained this hope, and now believe in its fulfilment. Of the promise, &c.-See the references in the margin. It is not quite certain whether Paul refers here to the promise of the Messiah, or to the hope of the resurrection of the dead. When he stood before the Jewish sanhedrim, (chap. xxiii. 6,) he said that he was called in question on account of holding the doctrine of the resurrection of the dead. But it may be observed, that in Paul's view, the two things were closely united. He hoped that the Messiah would come, and he hoped therefore for the resurrection of the dead. He believed that he had come, and had risen; and therefore he believed that the dead would rise. He argued the one from the other. And as he believed that Jesus was the Messiah, and that he had risen from the dead, and had thus furnished a demonstration that the dead would rise, it was evident that the subject of controversy between him and the Jews involved every thing that was vital to their opinions and their hopes. See ver. 8. Made of God.-Made

by God. See the marginal references.

The

promises had been made to the fathers of a Messiah to come, and that embraced the promise of a future state, or of the resurrection of the dead. It will help us to understand the stress which Paul and the other apostles laid on the doctrine of the resurrection of the dead, to remember that it involved the whole doctrine of the separate existence of the soul, and of a future state. The Sadducees denied all this; and when the Pharisees, the Saviour, and the apostles opposed them, they did it by showing that there would be a future state of rewards and punishments. See the argument of the Saviour with the Sadducees explained in the Notes, Matt. xxii. 23-32. Unto our fathers. Our ancestors, the patriarchs, &c.

VER. 7. Unto which promise our twelve tribes, instantly serving & God day and night, hope to come. For which hope's sake, king Agrippa, I am accused of the Jews.

g Luke ii. 37. 1 Thess. iii. 10. h night and day.

Unto which promise. To the fulfilment of which promise, they hope to come: i. e. they hope and believe that the promise will be fulfilled, and that they will partake of its benefits. Our twelve tribes.-This was the name by which the Jews were designated. The ancient Jewish nation had hoped to come to that promise; it had been the hope and expectation of the nation. Long before the coming of the Messiah, ten of the twelve tribes had been carried captive to Assyria, and had not returned, leaving but the two tribes of Benjamin and Judah. But the name, "the twelve tribes," to designate the Jewish people, would be still retained. Comp. James i. 1. Paul here says that the hope had been that of the Jewish nation. Except the comparatively small portion of the Sadducees, the great mass of the nation had held to the doctrine of a future state. This Agrippa would well know. Instantly.Constantly; with intensity; with an effort (v EKTEvia,) with zeal. This was true; for amidst all the sins of the nation, they observed with punctuality and zeal the outward forms of the worship of God. Serving God. In the ordinances and observances of the temple. As a nation, they did not serve him in their hearts; but they kept up the outward form of religious worship. Day and night.—With unwearied zeal ; with constancy and ardour. (Luke ii. 37.) The ordinary Jewish services and sacrifices were in the morning and evening, and might be said to be performed day and night. Some of their services, as the paschal supper, were prolonged usually till late at night. The main idea is, that they kept up the worship of God with constant and untiring zeal and devotion. For which hope's sake.-On account of my cherishing this hope in common with the great mass of my countrymen. See chap. xxiii. 6. If Paul could convince Agrippa that the main point of his offence was that which had been the common belief of his countrymen, it would show to his satisfaction that he was innocent. On this ground Paul put his defence; that he held only that which the

mass of the nation had believed; and that he maintained this in the only consistent and defensible manner; that God had, in fact, raised up the Messiah, and had thus given assurance that the dead should rise.

VER. 8. Why should it be thought a thing incredible with you, that God should raise the dead?

i 1 Cor. xv. 12, 20.

Why should it be thought, &c.-The force of this question will be better seen by an interrogation point after "why," ri. "What is it to be thought a thing incredible?" &c. It intimates surprise that it should be thought incredible; or implies that no reason could be given why such a doctrine should be unworthy of belief. A thing incredible.-A doctrine which cannot be credited or believed, why should it be regarded as absurd? With you. This is in the plural number; and it is evident that Paul here addressed not Agrippa alone, but those who were with him. There is no evidence that Agrippa doubted that the dead could be raised; but Festus, and those who were with him, probably did; and Paul, in the ardour of his speech, turned and addressed the entire assembly. It is very evident that we have only an outline of this argument, and there is every reason to suppose that Paul would dwell on each part of the subject at greater length than is here recorded. That God should raise the dead.

-

Why should it be regarded as absurd that God, who has all power; who was the creator of all; who was the author of the human frame, should again restore man to life, and continue his future existence? The resurrection is no more incredible than the original creation of the human body, and it is attended with no greater difficulties. And as the perfections of God will be illustrated by his raising up the dead; as the future state is necessary to the purposes of justice in vindicating the just, and punishing the unjust; and as God is a righteous moral governor, it should not be regarded as an absurdity that he will raise up those who have died, and bring them to judg

ment.

VER. 9. I verily thought with myself, that I ought to do many things contrary to the name of Jesus of Nazareth.

j 1 Tim. i. 13.

I verily thought.-I indeed (iv) supposed. Paul here commences the account of his conversion, and states the evidence on which he judged that he was called of God to do what he had done. He begins by saying that it was not because he was originally disposed to be a Christian, but that he was violently and conscientiously opposed to Jesus of Nazareth, and had been converted when in the full career of opposition to him and his cause. With myself.-I thought to myself; or, I myself thought. He had before stated the hopes and expectations of his countrymen. (Ver. 6--8.) He now speaks of his own views and purposes. "For myself, I thought," &c. That

I ought to do. That I was bound, or that it was a duty incumbent on me, (dɛiv.) "I thought that I owed it to my country, to my religion, and to my God, to oppose in every manner the claims of Jesus of Nazareth to be the Messiah." We here see that Paul was conscientious, and that a man may be conscientious even when engaged in enormous wickedness. It is no evidence that a man is right because he is conscientious. No small part of the crimes against human laws, and almost all the cruel persecutions against Christians, have been carried on under the plea of conscience. Paul here refers to his conscientiousness in persecution, to show that it was no slight matter which could have changed his course. As he was governed in persecution by conscience, it could have been only by a force of demonstration, and by the urgency of conscience equally clear and strong, that could ever have induced him to abandon this course, and become a friend of that Saviour whom he had thus persecuted. Many things.-As much as possible. He was not satisfied with a few things, a few words, or purposes, or arguments; but he felt bound to do as much as possible to put down the new religion. Contrary to the name, &c.-In opposition to Jesus himself, or to his claims to be the Messiah. The name is often used to denote the person himself. (Chap. iii. 6.)

VER. 10. Which thing I also did in * Jerusalem: 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.

And

Which thing I did, &c.-Chap. viii. 3. many of the saints, &c.-Many Christians. (Chap. viii. 3.) And when they were put to death.-In the history of those transactions there is no account of any Christian being put to death, except Stephen. (Acts vii.) But there is no improbability in supposing that the same thing which had happened to Stephen, had occurred in other cases. Stephen was the first martyr, and as he was a prominent man, his case is particularly recorded. I gave my voice.-Paul was not a member of the sanhedrim, and this does not mean that he voted, but simply that he joined in the persecution; he approved it; he assented to the putting of the saints to death. Comp. chap. xxii. 20. The Syriac renders it. "I joined with those who condemned them." It is evident also that Paul instigated them in this persecution, and urged them on to deeds of blood and cruelty.

VER. 11. And I punished them oft in " every synagogue, and compelled them to blaspheme; and being exceedingly mad against them, I persecuted them even unto strange cities. m Chap. xxii. 19.

And I punished them oft, &c.-See chap. xxii. 19. And compelled them to blaspheme.-To blaspheme the name of Jesus, by denying that he

was the Messiah, and by admitting that he was an impostor. This was the object which they had in view in the persecution. It was not to make them blaspheme or reproach God, but to deny that Jesus was the Messiah, and to reproach him as a deceiver and an impostor. It is not necessarily implied in the expression "and compelled them to blaspheme," that he succeeded in doing it; but that he violently endeavoured to make them apostatize from the Christian religion, and deny the Lord Jesus. It is certainly not impossible that a few might thus have been induced to the authority of the Sanhedrim, and by the threats of Paul, to do it; but it is certain that the great mass of Christians adhered firmly to their belief that Jesus was the Messiah. And being exceedingly mad.-Nothing could more forcibly express his rage and violence against the Christians. He raged like a madman; he was so indignant that he laid aside all appearance of reason; and with the fury and violence of a maniac, he endeavoured to exterminate them from the earth. None but a madman will persecute men on account of their religious opinions and all persecutions have been conducted like this, with the violence, and fury, and ungovernable temper of maniacs. Unto strange cities.Unto foreign cities; cities out of Judea. The principal instance of this was his going to Damascus; but there is no evidence that he did not intend also to visit other cities out of Judea, and bring the Christians there, if he found any, to

Jerusalem.

VER. 12. Whereupon as I went to Damascus, with authority and commission from the chief priests,

n Chap. ix. 3. VER. 13. At mid-day, O king, I saw in the way a light from heaven, above the brightness of the sun, shining round about me and them which journeyed with me.

14. And when we were all fallen to the earth, I heard a voice speaking unto me, and saying in the Hebrew tongue, Saul, Saul, why persecutest thou me? it is hard for thee to kick against the pricks.

15. And I said, Who art thou, Lord? And he said, I am Jesus whom thou persecutest.

Verses 12-15. See this passage explained in the Notes on chap. ix. 5, &c.

VER. 16. But rise, and stand upon thy feet: for I have appeared unto thee 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 unto thee; o Eph. iii. 7. Col. i. 23 25.

p Chap. xxii. 15.

But rise, &c.-The particulars mentioned in in this verse and the two following, are not recorded in the account of Paul's conversion in chap. ix. But it is not improbable that many circumstances may have occurred which are not

Having therefore obtained help of God.-Paul had seen and felt his danger. He had known the determined malice of the Jews, and their efforts to take his life. He had been rescued by Lysias, and had made every effort to avoid the danger, and to save his life; and at the end of all, he traced his safety entirely to the help of God. It was not by any power of his own that he had been preserved; but it was because God had interposed and rescued him. Those who have been delivered from danger, if they have just views, will delight to trace it all to God. They will regard his hand; and will feel that whatever wisdom they may have had, or whatever may have been the kindness of their friends to aid them, yet that all this also is to be traced to the superintending providence of God. nessing.-Bearing testimony to what he had seen, according to the command of Christ. (ver. 16.) To small. To those in humble life; to the poor, the ignorant, and the obscure. Like his Master, he did not despise them, but regarded it as his duty and privilege to preach the gospel to the poor. And great.-The rich and noble; to kings, and princes, and governors. He had

Wit

thus stood on Mars' Hill at Athens; he had borne testimony before the wise men of Greece; he had declared the same gospel before Felix, Festus, and now before Agrippa. He offered salvation to all. He passed by none because they were poor; and he was not deterred by the fear of the rich and the great from making known their sins, and calling them to repentance. What an admirable illustration of the proper duties of a minister of the gospel! Saying none other thing, &c.-Delivering no new doctrine; but maintaining only that the prophecies had been fulfilled. As he had done this only, there

was no reason for the opposition, and persecuShould come.-Should come tion of the Jews. to pass; or should take place. Paul here evidently means to say, that the doctrine of the atonement, and of the resurrection of Christ, is taught in the old Testament.

VER. 23. That Christ should suffer, and that he should be the first that should rise from the dead, and should show light unto the people, and to the Gentiles.

b 1 Cor. xv. 23.

Πρῶτος ἐξ ἀνα

That Christ. That the Messiah expected by the Jews should be a suffering Messiah. Should suffer.-Should lead a painful life, and be put to death. See Note, Chap. xvii. 3. Comp. Dar. ix. 27. Isa. liii. And that he should be the first &c.-This declaration contains two points. (1) That it was taught in the prophets that the Messiah should rise from the dead. On this, se the proof alleged in chap. ii. 24-32; xiii. 32— 34. (2.) That he should be the first that should rise. This cannot mean that the Messiah should be the first dead person who should be restored to life, for Elijah had raised the son of the Shunamite, and Jesus himself had raised Lazarus, and the widow's son at Nain. It does not mean that he should be the first in the order of time that should rise, but first in eminence, the most distinguished, the chief, the head of those who should rise from the dead. orάoεwc vexpwv. In accordance with this he is called (Col. i. 18) "the beginning, the first-born from the dead," having among all the dead who should be raised up, the rights and pre-eminence of the primogeniture, or which pertained to the first-born. In 1 Cor. xv. 20, he is called "the first-fruits of them that slept." This declaration (1.) As being chief, a prince among those raised is therefore made of him by way of eminence : from the dead; (2.) As being raised by his own securing a dominion over death and the grave. power, (John x. 18;) (3) As, by his rising, (1 Cor. xv. 25, 26 ;) and, (4.) As bringing by his rising, life and immortality to light. He rose to return to death no more. And he thus secured an ascendence over death and the grave, and was thus, by way of eminence, first among those raised from the dead. And should show light unto the people.-To the Jews. Should be their instructor and prophet. This Moses had predicted (Deut. xviii. 15.) And to the Gentiles.-This had often been foretold by the prophets, and particularly by Isaiah. (Isa. ix. 1, 2. Comp. Matt. iv. 14-16. Isa. xi. 10; xlii. 1. 6; liv. 3; Ix. 3, 5; 11; lxi. 6; lxii. 2; lxvi. 12.) VER. 24. And as he thus spake for himself, Festus said with a loud voice, Paul, thou art beside thyself; much learning doth make thee mad."

e 2 Kings ix. 11.

Festus said with a loud voice.— Amazed at the zeal and ardour of Paul. Paul doubtless evinced deep interest in the subject, and great earnest