Bullet Point Bible

Paul Before Agrippa: Introduction

¹ So Agrippa said to Paul, "You have permission to speak for yourself." Then Paul held out his hand and began his defense:² "Regarding all the things I have been accused of by the Jews, King Agrippa, I consider myself fortunate that I am about to make my defense before you today,³ because you are especially familiar with all the customs and controversial issues of the Jews. Therefore I ask you to listen to me patiently.

Paul is given formal permission to speak by King Herod Agrippa II, the highest-ranking official present with Roman authority (Festus) beside him.
Paul's gesture ("stretched out his hand") was a common oratorical practice, signaling the beginning of a formal address.
He employs skillful rhetoric, expressing respect for Agrippa's knowledge of Jewish matters, aiming to establish common ground and secure a favorable hearing.
This marks Paul's third defense speech recorded in Acts (compare Acts 22 before the Jerusalem crowd and Acts 24 before Felix).
Paul considers it fortunate ("makarios" - blessed) to speak before Agrippa, likely hoping Agrippa's understanding of Judaism would allow him to grasp the core issues better than Festus.
The setting is a formal hearing, not a trial, convened by Festus partly to understand Paul's case better before sending him to Caesar (Acts 25:25-27).
Paul's goal is not just acquittal but also evangelism, using this opportunity to witness to these high-ranking officials.

Paul's Jewish Heritage and Hope

⁴ Now all the Jews know the way I lived from my youth, spending my life from the beginning among my own people and in Jerusalem.⁵ They know, because they have known me from time past, if they are willing to testify, that according to the strictest party of our religion, I lived as a Pharisee.⁶ And now I stand here on trial because of my hope in the promise made by God to our ancestors,⁷ a promise that our twelve tribes hope to attain as they earnestly serve God night and day. Concerning this hope the Jews are accusing me, Your Majesty!⁸ Why do you people think it is unbelievable that God raises the dead?

Paul establishes his impeccable Jewish credentials, emphasizing his lifelong adherence to Judaism, specifically as a Pharisee.
His life was public knowledge ("All the Jews know"), particularly his upbringing in Jerusalem (though born in Tarsus, he studied under Gamaliel - Acts 22:3).
He identifies himself with the "strictest sect," the Pharisees, known for their rigorous interpretation of the Law and belief in resurrection (Acts 23:8).
Paul frames the core issue not as a new religion, but as the fulfillment of the "hope in the promise" given to the Jewish patriarchs – the hope of the Messiah and the resurrection.
He connects his personal hope to the collective hope of the "twelve tribes," emphasizing continuity with Israel's heritage.
The irony is highlighted: He is accused by fellow Jews concerning the very hope central to their shared faith and practice ("earnestly serve God night and day").
Paul directly challenges the skepticism surrounding the resurrection, posing a rhetorical question likely aimed at both the Sadducee-influenced Jews and the Roman officials. Is raising the dead too hard for God? (Genesis 18:14, Jeremiah 32:17).
This defense links Christianity firmly to Old Testament promises, presenting it as the true fulfillment of Judaism.

Paul's Former Opposition to Christ

⁹ Of course, I myself was convinced that it was necessary to do many things hostile to the name of Jesus the Nazarene.¹⁰ And that is what I did in Jerusalem: Not only did I lock up many of the saints in prisons by the authority I received from the chief priests, but I also cast my vote against them when they were sentenced to death.¹¹ I punished them often in all the synagogues and tried to force them to blaspheme. Because I was so furiously enraged at them, I went to persecute them even in foreign cities.

Paul openly confesses his past, demonstrating the radical nature of his transformation. He was not merely indifferent but actively hostile.
"The name of Jesus the Nazarene" was a common way to refer to Jesus, sometimes used derisively, which Paul adopts here to show the object of his former hostility.
He details his actions: imprisoning believers ("saints"), consenting to their execution ("cast my vote against them," possibly referring to the Sanhedrin or similar bodies, cf. Acts 8:1, 3), and inflicting punishment in synagogues.
His authority came directly "from the chief priests," indicating official sanction for his persecution (Acts 9:1-2).
The attempt to "force them to blaspheme" reveals the intense pressure placed on early Christians to renounce their faith in Jesus as Messiah.
Paul describes his motivation as extreme rage ("furiously enraged"), highlighting the depth of his former opposition.
His zeal extended beyond Jerusalem "even to foreign cities" like Damascus, underscoring the extent of his persecuting activities. This sets the stage for his conversion narrative.

The Damascus Road Encounter

¹² "While doing this very thing, as I was going to Damascus with authority and complete power from the chief priests,¹³ about noon along the road, Your Majesty, I saw a light from heaven, brighter than the sun, shining everywhere around me and those traveling with me.¹⁴ When we had all fallen to the ground, I heard a voice saying to me in Aramaic, 'Saul, Saul, why are you persecuting me? You are hurting yourself by kicking against the goads.'¹⁵ So I said, 'Who are you, Lord?' And the Lord replied, 'I am Jesus whom you are persecuting.

Paul recounts the pivotal moment of his conversion while en route to Damascus on a mission of persecution.
He emphasizes the official nature of his mission ("authority and complete power from the chief priests").
The supernatural light appeared "about noon," the brightest time of day, yet this light was "brighter than the sun," stressing its divine origin.
The physical response ("fallen to the ground") indicates the overwhelming power of the encounter, affecting not just Paul but his companions as well (though their experience was different, cf. Acts 9:7, Acts 22:9).
The voice spoke in "Aramaic" (or Hebrew), Paul's native tongue, adding a personal dimension to the divine address.
Jesus' question, "{{Saul, Saul, why are you persecuting me?}}" identifies Paul's persecution of Christians as persecution of Christ himself (Matthew 25:40, 45).
The phrase "{{It is hard for you to kick against the goads}}" is a Greek proverb. Goads were sharp sticks used to guide oxen; kicking against them only brought pain. It suggests Paul's inner struggle or the futility of resisting God's purpose.
Paul's respectful question, "Who are you, Lord?" acknowledges the authority of the speaker even before knowing his identity.
The direct reply, "{{I am Jesus, whom you are persecuting}}," is the stunning revelation: the one Paul hated and whose followers he persecuted is the divine Lord speaking from heaven. This confirms the resurrection and deity of Jesus.

The Commission from the Risen Christ

¹⁶ But get up and stand on your feet, for I have appeared to you for this reason, to designate you in advance as a servant and witness to the things you have seen and to the things in which I will appear to you.¹⁷ I will rescue you from your own people and from the Gentiles, to whom I am sending you¹⁸ to open their eyes so that they turn from darkness to light and from the power of Satan to God, so that they may receive forgiveness of sins and a share among those who are sanctified by faith in me.'

Jesus immediately commissions Paul, transforming the persecutor into an apostle. The command "{{get up and stand on your feet}}" signifies restoration and readiness for service.
Paul is appointed as a "servant" (hyperētēs - an under-rower, assistant) and "witness" (martys - one who testifies, often through suffering).
His testimony is to encompass both what he had just experienced ("what you have seen") and future revelations ("what I will show you"). This points to the ongoing nature of Christ's revelation to Paul (Galatians 1:12).
Jesus promises divine protection ("{{I will rescue you}}") from both Jewish ("your own people") and Gentile opposition, acknowledging the danger inherent in the mission.
Paul's specific mission field includes the Gentiles, a radical concept for many Jews, fulfilling Old Testament prophecies (Isaiah 42:6-7, Isaiah 49:6).
The purpose of his mission is profound transformation (v. 18):
The results of this turning are:
This entire transformation is accessed "{{by faith in me [Jesus]}}", highlighting faith as the essential human response.

Paul's Obedience and Message

¹⁹ "Therefore, King Agrippa, I was not disobedient to the heavenly vision,²⁰ but I declared to those in Damascus first, and then to those in Jerusalem and in all Judea, and to the Gentiles, that they should repent and turn to God, performing deeds consistent with repentance.²¹ For this reason the Jews, after they seized me while I was in the temple courts, were trying to kill me.²² I have experienced help from God to this day, and so I stand testifying to both small and great, saying nothing except what the prophets and Moses said was going to happen:²³ that the Christ was to suffer and be the first to rise from the dead, to proclaim light both to our people and to the Gentiles."

Paul asserts his immediate obedience ("{{I was not disobedient}}") to the divine commission received in the "heavenly vision."
He summarizes the geographical scope of his ministry, starting where he was converted (Damascus) and expanding outward (Jerusalem, Judea, Gentiles), reflecting the pattern in Acts 1:8.
His core message involved a call to "repent" (change of mind and direction) and "turn to God," evidenced by "deeds consistent with repentance" (a changed life, cf. Matthew 3:8).
Paul directly links his arrest ("the Jews seized me") and the attempts on his life to his faithfulness in proclaiming this message.
He attributes his survival and continued ministry ("I stand to this day") to God's sustaining help ("experiencing help from God").
His testimony is universal ("to both small and great") and consistent with Jewish scripture ("nothing except what the prophets and Moses said would happen").
He identifies two key elements predicted by Scripture:

Festus Interrupts, Paul Responds

²⁴ As Paul was saying these things in his defense, Festus exclaimed loudly, "You have lost your mind, Paul! Your great learning is driving you insane!"²⁵ But Paul replied, "I have not lost my mind, most excellent Festus, but am speaking true and rational words.²⁶ For the king knows about these things, and I am speaking freely to him, because I cannot believe that any of these things has escaped his notice, for this was not done in a corner.

Festus, the Roman governor, interrupts Paul's defense, unable to comprehend the message, particularly the resurrection.
He attributes Paul's passionate testimony to insanity caused by excessive study ("Too much learning is driving you insane!"). This reflects a Roman perspective unfamiliar with Jewish messianic hopes and resurrection belief.
Paul respectfully but firmly refutes the charge ("I am not out of my mind, most excellent Festus"), addressing Festus with his proper title.
He insists his words are "true" (factual, corresponding to reality) and "rational" (sober, reasonable, sensible).
Paul cleverly appeals to Agrippa's knowledge ("the king knows about these things"), suggesting that these events and beliefs are within the realm of known Jewish discourse.
He implies that the events surrounding Jesus – his ministry, death, and the growth of the church – were public knowledge ("this was not done in a corner"), not some obscure, secret affair. Agrippa, familiar with the region and Jewish affairs, should recognize this.
Paul's confidence ("I am convinced that none of these things has escaped his notice") puts Agrippa on the spot, implicitly asking for confirmation.

Paul's Direct Appeal to Agrippa

²⁷ Do you believe the prophets, King Agrippa? I know that you believe."²⁸ Agrippa said to Paul, "In such a short time are you persuading me to become a Christian?"²⁹ Paul replied, "I pray to God that whether in a short or a long time not only you but also all those who are listening to me today could become such as I am, except for these chains."

Paul shifts from defense to direct evangelistic appeal, challenging Agrippa personally based on their shared Jewish heritage.
The question "Do you believe the prophets?" forces Agrippa to consider the scriptural basis for Paul's claims about Jesus. Believing the prophets logically leads to believing in the Messiah they predicted.
Paul answers his own question ("I know you believe"), a rhetorical move to pressure Agrippa towards acknowledging the truth of the scriptures, and by extension, Paul's message.
Agrippa's response (v. 28) is somewhat ambiguous in the Greek. It could mean "Do you think you can persuade me so easily?" (skeptical) or "You almost persuade me..." (showing some impact). Either way, he deflects a direct answer. The NET translation leans towards the former.
The term "Christian" was likely still relatively new and possibly used with some derision by outsiders.
Paul's heartfelt reply (v. 29) clarifies his ultimate desire: not just acquittal, but the salvation of everyone present ("not only you but also all those who are listening").
He wishes them to become "such as I am" – believers in Christ, recipients of God's grace and forgiveness – but poignantly adds "except for these chains," acknowledging his own suffering while wishing only spiritual blessings upon them. This shows his deep compassion and focus on the gospel.

The Hearing Concludes

³⁰ So the king got up, and with him the governor and Bernice and those sitting with them,³¹ and as they were leaving they said to one another, "This man is not doing anything deserving death or imprisonment."³² Agrippa said to Festus, "This man could have been released if he had not appealed to Caesar."

The hearing concludes abruptly after Paul's appeal. The officials withdraw to confer privately.
Bernice, Agrippa's sister (and consort), was also present throughout the hearing.
Their private verdict is unanimous: Paul is innocent of any crime warranting death or imprisonment under Roman law ("This man is doing nothing deserving...").
Agrippa explicitly states that Paul could have been freed, confirming his innocence.
However, Paul's appeal to Caesar (Acts 25:10-12), a right he exercised as a Roman citizen to escape the biased Jerusalem courts, now legally obligated Festus to send him to Rome.
The irony is that Paul's own legal maneuver, necessary for his safety and perhaps part of God's plan to get him to Rome (Acts 23:11), prevents his immediate release despite his proven innocence before these rulers.
The chapter ends with Paul still in custody but vindicated legally, awaiting his journey to Rome to testify before the emperor.

The Bullet Point Bible

Acts 26