صور الصفحة
PDF
النشر الإلكتروني

a ch. xxii. 3: xxiii. 6:

15. 21.

Phil. iii. 5.

happy, king Agrippa, because I shall answer for myself this day before thee touching all the things whereof I am accused of the Jews: 3 especially because I know thee to be expert in all customs and questions which are among e Gen. iii. 1: the Jews: wherefore I beseech thee to hear me patiently. xix. 4 My manner of life from my youth, which was at the first Sam. vii. 12. among mine own nation at Jerusalem, know all the Jews; 5 which knew me from the beginning, if they would

b ch. xxiii. 6.

xxii. 18:

xxvi

10. Deut. xviii. 15.

Ps. exxxii.

11. Isa. iv. 2: vii. 14: ix. 6: xl. 10.

a

Jer. xxii. 5: testify, that after the most straitest sect of our religion

xxxiii. 14, 15,

xxxiv. 23:

xxxvii. 24.

Dan. ix. 21.

Micah vii. 20.

d

16. Ezek. I lived a Pharisee. 6 b And now I stand and am judged for the hope of the promise made of God unto our fathers: 7 unto which promise our twelve tribes, instantly serving God day and night, hope to come. which hope's sake, Pking Agrippa, I am accused of the Jews. 8 Why should it be thought a thing incredible

ch. xiii. 32 James

Rom. xv. 8. Tit, ii 13.

e Luke ii. 37.

1 Thess,

10. 1 Tim. v. 5.

f Phil iii. 11.

m render, because thou art.
• render, night and day.

very precisely. The hand was stretched out with the two lower fingers shut, and the rest straightened. St. Paul's hand was chained-compare "these bonds," ver. 29.

5. the strictest sect] See ch. xxii. 3. Josephus calls the Pharisees "a sect of the Jews professing to be more devout than other men, and to observe the laws more strictly." The use of the term finds another example in Eph. v. 15, which is literally," See ye walk strictly." The word rendered sect is the same as that rendered in ch. xxiv. 5, 14 "heresy," here used in an indifferent sense. 6.] The promise spoken of is not that of the resurrection merely, but that of a Messiah and His kingdom, involving (ver. 8) the resurrection. This is evident from the way in which he brings in the mention of Jesus of Nazareth, and connects His exaltation (ver. 18) with the universal preaching of repentance and remission of sins. But he hints merely at this hope, and does not explain it fully for Agrippa knew well what was intended, and the mention of any king but Cæsar would have misled and prejudiced the Roman procurator. There is great skill in binding on his former Pharisaic life of orthodoxy (in externals), to his now real and living defence of the hope of Israel. But though he thus far identifies them, he makes no concealment of the difference between them, ver. 9 ff.

:

7.

our twelve tribes] The Jews in Judæa, and those of the dispersion also. See James i. 1. There was a difference between

ni. e. strictest. P read, O king.

For

You as

Paul and the Jews, which lies beneath the surface of this verse, but is yet not brought out: he had already arrived at the accomplishment of this hope, to which they, with all their sacrifices and zeal, were as yet only earnestly tending, having it yet in the future only (see Rom. x. 2). It was concerning this hope (in what sense appears not yet) that he was accused by the Jews. 8] Having impressed on his hearers the injustice of this charge from the Jews, with reference to his holding that hope which they themselves held, he now leaves much to be filled up, not giving a confession of his own faith, but proceeding as if it were well understood. sume rightly, that I mean by this hope, in my own case, my believing it accomplished in the crucified and risen Jesus of Nazareth.' Then, this being acknowledged, be goes on to show how his own view became so changed with regard to Jesus; drawing a contrast in some respects between himself, who was supernaturally brought to the faith, and them, who yet could not refuse to believe that God could and might raise the dead. All this he mainly addresses to Agrippa (ver. 26), as being the best acquainted with the circumstances, and, from his position, best qualified to judge of them. It may be, as Stier suggests, that if not open, yet practical Sadduceism had tainted the Herodian family. Paul knew, at all events, how generally the highly cultivated, and those in power and wealth, despised and thought

g

1 Tim. i. 13.

with you, that God should raise the dead? 98 I verily & John xvi. 2. thought with myself, that I ought to do many things contrary to the name of Jesus of Nazareth. thing I also did in Jerusalem: and many of the saints did

10 h Which h ch. viii. 3.

i

Gal. i. 13.

xxii. 5.

xxii. 6.

I shut up in prison, having received authority from the ich. ix. 14, 21: chief priests; and when they were put to death, I gave my voice against them. 11 And I punished them oft in k ch. xxii. 19. every synagogue, and compelled them to blaspheme; and being exceedingly mad against them, I persecuted them even unto strange cities. 12 1 Whereupon as I went to 1 ch. ix. 3: Damascus with authority and commission from the chief priests, 13 at midday, 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,

[merged small][ocr errors][merged small]

incredible the doctrine of the resurrection.

It is not, as commonly rendered, 'that God should raise the dead' (E. V.): but the question is far stronger than this: why is it judged by you a thing past belief, if God raises the dead? i. e. ' if God, in His exercise of power, sees fit to raise the dead (the word implying that such a fact has veritably taken place), is it for you to refuse to believe it?'

Henceforward he passes to his own history, -how he once refused, like them, to believe in Jesus: and shews them both the process of his conversion, and the ministry with which he was entrusted to others.

I render, prisons.

trender, saying unto me.

hardly have been less than thirty, when sent on his errand of persecution to Damascus. On the fact, compare the words "Saul was consenting unto his death,” ch. viii. 1. 11. punished

them] viz. by scourging; comp. Matt. x. 17. I compelled them to blaspheme does not imply that any did blaspheme (Christ: so Pliny, in his celebrated Epistle, speaks 9.] of ordering the Bithynian Christians to curse Christ, and adds, that he hears none can be compelled to do this who are really Christians): the verb only relates the attempt. The persecuting the Christians even to foreign cities, forms the transition to the narrative following. 12. Whereupon] literally, In which things (being engaged). 13.] See notes on ch. ix. 3-8, where I have treated of the discrepancies, real or only apparent, between the three accounts of Saul's conversion. See also ch. xxii. 6-10. 14. in the Hebrew tongue] These words are expressed here only. In ch. ix. we have the fact remarkably preserved by the Hebrew form in the original; in ch. xxii. he was speaking in Hebrew, and the notice was not required. it is hard for thee to kick against the pricks] This is found here only; in ch. ix. the words are spurious, having been inserted from this place. The metaphor is derived from oxen at plough

10, 11.] This is the "great persecution" of ch. viii. 1. We are surprised here by the unexpected word saints (holy ones), which it might have been thought he would have rather in this presence avoided. But, as Stier remarks, it belongs to the more confident tone of this speech, which he delivers, not as a prisoner defending himself, but as one being heard before those who were his audience, not his judges.

I gave my vote against them can hardly be taken figuratively, as many Commentators, trying to escape from the inference that the "young man" Saul was a member of the Sanhedrim; but must be understood as testifying to this very fact, however strange it may seem.

He can

n ch. xxii. 21.

o Isa. xxxv. 5:

i. 79. John

Lord? And he said, I am Jesus whom thou persecutest. 16 But rise, and stand upon thy feet: for I have appeared mch. xxii. 15. unto thee for this purpose, m to make thee a minister and a witness both of these things which thou hast seen, and xlii. 7. Luke of those things in the which I will appear unto thee; 17 delivering thee from the people, and from the Gentiles, 5. unto whom [now] I send thee, 18 ° to open their eyes, [and] to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which

viii. 12.

2 Cor. iv. 4.
Eph. i. 18.

Thess. v.

p 2 Cor. vi. 14. Eph. iv. 18:

F. Col. i.

13. 1 Pet.
ii. 9, 25.

q Luke i. 77.
r Eph. i. 11.

Col. i. 12.

■ read, with all our oldest authorities, the Lord.
Iomit, with all our MSS.

z

render, that they may turn.

or drawing a burden, who, on being pricked with the goad, kick against it, and so cause it to pierce deeper. See instances, in my Greek Test., of the use of the proverb. 16-19.] There can be no question that St. Paul here condenses into one, various sayings of our Lord to him at different times, in visions, see ch. xxii. 18-21; and by Ananias, ch. ix. 15; see also ch. xxii. 15, 16. Nor can this, on the strictest view, be considered any deviation from truth. It is what all must more or less do who are abridging a narrative, or giving the general sense of things said at various times. There were reasons for its being minute and particular in the details of his conversion; that once related, the commission which he thereupon received is not followed into its details, but summed up as committed to him by the Lord himself. It would be not only irreverent, but false, to imagine that he put his own thoughts into the mouth of our Lord; but I do not see, with Stier, the necessity of maintaining that all these words were actually spoken to him at some time by the Lord. The message delivered by Aranias certainly furnished some of them; and the unmistakeable utterings of God's Spirit which supernaturally led him, may have furnished more, all within the limits of truth. 16.] for this purpose refers to what follows, to make thee, &c.; for gives the reason for rise, and stand upon thy feet. See reff. of these things which thou hast seen] Stier remarks, that Paul was the witness of the glory of Christ: whereas Peter, the first of the former twelve, describes himself (1 Pet. v. 1) as a witness of the sufferings of Christ, and a partaker of the glory that shall be revealed.' So true it was that this latest born among the Apostles, became,

J omit.

by divine grace, more than they all (1 Cor. xv. 8-10).-The expression a minister of those things which thou hast seen may be compared with "ministers of the word,” which St. Luke calls the eye-witnesses, Luke i. 2. and of those things in

the which (or, on account of which) I will appear unto thee] That such visions did take place, we know, from ch. xviii. 9; xxii. 18; xxiii. 11; 2 Cor. xii. 1; Gal i. 12.

17. delivering thee from This, and not choosing thee out of,' is the right meaning. the people] as elsewhere, the Jewish people. "Thus," says Calvin, "the Lord armed him against all fears which awaited him, and at the same time prepared him to bear the cross." unto whom] to both, the people, and the Gentiles; not the Gentiles only. 18.

not, as Beza, and A. V., 'to turn them? but, that they may turn; see ver. 20.-The general reference of whom becomes tacitly modified (not expressly, speaking as he was to the Jew Agrippa) by the expressions above, darkness and the power of Satan, both, in the common language of the Jews, applicable only to the Gentiles. But in reality, and in Paul's mind, they had their sense as applied to Jews,-who were in spiritual darkness and under Satan's power, however little they thought it. See Col. i. 13.

that they may receive A third step: first the opening of the eyesnext, the turning to God-next, the receiving remission of sins and a place among the sanctified; see ch. xx. 32.-This last reference determines the words by faith that is in me to belong, not to sanctified, but to receive. Thus the great object of Paul's preaching was to awaken and shew the necessity and efficacy of faith that is in Christ. And fully, long ere this, had he recognized and acted on this his great

8

20: xi. 26, &c.

31.

are sanctified, by faith that is in me. 19 Whereupon, Os ch. xx. 32. king Agrippa, I was not disobedient unto the heavenly vision: 20 but shewed first unto them of Damascus, and tch. ix. 20, 22, [at] Jerusalem, and throughout all the a coasts of Judæa, and [ then] to the Gentiles, that they should repent and turn to God, and do "works b meet for repentance. 21 For u Matt. iii. 8 these causes the Jews caught me in the temple, and xch. xxi. 30, c went about to kill me. 22 Having therefore obtained help of God, I continue unto this day, witnessing both to small and great, saying none other things than those y which the prophets and Moses did say should come: 23 ad that Christ should suffer, and that he should be the first that should rise from the dead, and should shew light unto the people, and to the Gentiles. 24 And as he thus spake for himself, Festus said with a loud voice, Paul,

Jomit.

render, worthy of their.

b

a render, country.
render, endeavoured.

y Luke xxiv. 27.41. ch. xxiv. 14:

[ocr errors]

Rom. iii. 21

xxviii 23. John v. 48. b1 Cor. xv. 20 Rev.1.5.

a Luke xxiv. 26, 46.

Col. i. 18.

c Luke ii. 32.

d render, If [at least] Christ was liable to suffering, and, first rising from the dead, was to . . . .

mission. The epistles to the Galatians and
Romans are two noble monuments of the
APOSTLE OF FAITH.
19. I was not
disobedient] See Isa. 1. 5. 22.] The
therefore refers to the whole course of
deliverances which he had had from God,
not merely to the last. It serves to close
the narrative, by shewing how it was that
he was there that day, after such repeated
persecutions, crowned by this last attempt
to destroy him.

23. If (not, "that," as A. V.)] meaning, that the things following were patent facts to those who knew the prophets. See Heb. vii. 15 (marginal rendering), where if has the

same sense.

St.

The first thing which was thus patent was not, as Beza, and A. V., "that Christ should suffer:" but that Christ was liable to suffering. Paul does not refer to the prophetic announcement, or the historical reality, of the fact of Christ's suffering, but to the idea of the Messiah, as passible and suffering, being in accordance with the testimony of the prophets. That the fact of His having suffered on the cross was in the Apostle's mind, can hardly be doubted: but that the words do not assert it, is evident from the change of construction in the next clause, where the fact of the bringing life and immortality to light by the resurrection is spoken of. first rising from the dead] literally, first from the resurrection of the dead: implying that this VOL. I.

light, to be preached to the Jews (the
people) and Gentiles, must spring from the
resurrection of the dead, and that Christ
the first from the resurrection, was to
announce it. See Isa. xlii. 6; xlix. 6;
lx. 1, 2, 3; Luke ii. 32; ch. xiii. 47.
24.] The words as he thus spake for
himself must refer to the last words
spoken by Paul: but it is not necessary
to suppose that these only produced the
effect described on Festus. Mr. Humphry
remarks," Festus was probably not so
well acquainted as his predecessor (ch.
xxiv. 10) with the character of the nation
over which he had recently been called
to preside. Hence he avails himself of
Agrippa's assistance (xxv. 26). Hence also
he is unable to comprehend the earnest-
ness of St. Paul, so unlike the indifference
with which religious and moral subjects
were regarded by the upper classes at
Rome. His self-love suggests to him, that
one who presents such a contrast to his own
apathy, must be mad: the convenient hypo-
thesis that much learning had produced this
result, may have occurred to him on hearing
Paul quote prophecies in proof of his asser-
tions." thou art beside thyself (mad)]
not merely, thou ravest,' nor thou art an
enthusiast' nor are the words spoken in
jest, as Olshausen supposes,—but in earnest,
as Chrysostom says: They are the words
of angry passion." Festus finds himself
by this speech of Paul yet more bewildered
3 H

d 2 Kings ix.

11. John x.

20. 1 Cor.i mad.

23: il. 13, 14: iv. 10.

d thou art beside thyself; much learning doth make thee
25 But he said, I am not mad, most noble Festus;
but speak forth the words of truth and soberness. 26 For
the king knoweth of these things, before whom also I
speak freely for I am persuaded that none of these things
are hidden from him; for this thing was not done in a
corner. 27 King Agrippa, believest thou the prophets?
I know that thou believest. 28 Then Agrippa said unto
Paul, Almost thou persuadest me to be a Christian.
29 And

e

e1 Cor. vii. 7. Paul said, 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. 30 And [when he had thus spoken,] the king rose up, and the governor, and Bernice, and they that sat with them: 31 and when they render, thy much.

I read and render, with small persuasion thou thinkest that thou canst make me

• ...

8 render, whether with little persuasion or with much, not only thou, but also all who hear me this day, might become such as

[blocks in formation]

than before.

thy much learning] or, as it may be rendered, those many writings. Meyer understands Festus to allude to the many rolls which Paul had with him in his imprisonment (we might compare "the books, especially the parchments" of 2 Tim. iv. 13) and studied: but the ordinary interpretation, thy much learning, seems more natural, and so De Wette. doth make thee mad] or, is turning thee to madness, is turning thy brain. 25.] truth may be spoken warmly and enthusiastically, but cannot be predicated of a madman's words: soberness is directly opposed to madness. 26.] Agrippa is doubly his witness, (1) as cognizant of the facts respecting Jesus, (2) as believing the prophets. This latter he does not only assert, but appeals to the faith of the king as a Jew for its establishment. not done in a corner] This, the act done to Jesus by the Jews, and its sequel, was not done in an obscure corner of Judæa, but in the metropolis, at a time of more than common publicity. 28.] These words of Agrippa have been very variously explained. I have discussed the proposed renderings in the note in my Greek Test. From that it appears that the rendering of the A. V. is inadmissible, for want of any example of the original expression bearing this meaning: and that the render

was

ing in the margin seems to suit best both the words and the context. It appears also that Agrippa is characterizing no effect on himself, but what Paul was fancying in his mind, reckoning on the persuasion which he had expressed above (ver. 26): and that he speaks of something not that he is likely to become, but that contrasts strangely with his present worldly position and intentions. I would therefore render the words thus: Lightly (with small trouble) art thou persuading thyself that thou canst make me a Christian: and understand them, in connexion with Paul's having attempted to make Agrippa a witness on his side,-I am not so easily to be made a Christian of, as thou supposest.'

[ocr errors]

29.] I could wish to God, that whether with ease or with difficulty (on my part), not only thou, but all who hear me to-day, might become such as I am, except only these bonds. He understands the saying just as Agrippa had uttered it, viz. that he was calculating on making him a Christian, easily, with little trouble,' 'with slight exertion or persuasion?' and contrasts with it, with difficulty, with great trouble,' 'with much labour. See further in my Greek Test. except these bonds] He shews the chain, which being in military custody, he bore on his arm, to connect him with the soldier who

« السابقةمتابعة »