Acts 26:17

26:17-18 Throughout his defense in this trial for his life, Paul also clearly set out the conditions for receiving new life in Christ (also in 26:20, 23; see Matt 10:19-20).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Act 26:17. Ἐξαιρούμενος, rescuing thee) The Lord truly rescued Paul out of many dangers. The same verb occurs, ch. Act 12:11, and elsewhere, in the same sense. Paul intimates that this liberty, wherein he now rejoices in the midst of his very bonds, had been promised to him along with his going forth to the Gentiles.—οὓς) whom. The word is to be referred both to the Jewish people and to the Gentiles: Act 26:20.—νῦν ἐγὼ) νῦν without the ἐγὼ is the reading in a very few MSS.: more read ἐγω, without the νῦν. The transcribers might readily omit one or other of the two words amidst a number of very short words. The Latin Vulg. retains the two, nunc ego.[146] I denotes the authority of Him who sends Paul: the now denotes the present time.—ἀποστέλλω, I send) The epoch of the apostleship of Paul begins with this very point, when he was converted: ch. Act 9:15, “He is a chosen vessel unto Me, to bear My name before the Gentiles,” etc.; 20, 27, Barnabas declared how Saul had seen the Lord in the way (a badge of apostleship); Gal 1:12; Gal 1:15-16, “I neither received it of man—but by the revelation of Jesus Christ—It pleased God to reveal His Son in me, that I might preach Him among the heathen.”

[146] The margin of Ed. 2 is more favourable to this reading than the larger Ed. And so the later decision is followed also by the Germ. Vers.—E. B.

Ἐγὼ is the reading of ABCEe: Νῦν, of the Rec. Text without very old authority. Nunc ego, Vulg.—E. and T.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act 26:17 . ἐξαιρούμενός σε : “delivering,” A. and R.V. Vulgate, eripiens , and so the word is elsewhere rendered in N.T., cf. Act 7:10 ; Act 7:34 , Act 12:11 , Act 23:27 , Gal 1:4 , and below, Act 26:22 ; so very frequently in LXX (although twice in the sense below, Job 36:21 , Isa 48:10 ). It may be called a Lucan-Pauline word (only twice elsewhere in N.T.; in St.Mat 5:29 ; Mat 18:9 , but in an entirely different signification). Blass renders it as above, and points out that there is no reason for rendering it “choosing” in this one passage, a sense which is not at all fitted to the context; for the language cf. 1Ch 16:35 , Jer 1:8 , so Wendt (1899, but in the sense below previously), Weiss, Felten, Hackett, Bethge, Knabenbauer. It is no objection to say that Paul was not delivered, but was persecuted all his life long, for he was delivered in the sense of deliverance to proclaim the message for which he was sent as an Apostle. On the other hand Overbeck, Rendall, Page, so C. and H. take it in the sense of “choosing,” cf. Act 9:15 , σκεῦος ἐκλογῆς . Grimm-Thayer is doubtful. Rendall urges that the word cannot mean “delivering” without some phrase such as ἐκ χειρός , as common in the LXX, but cf. on the other hand LXX, Jdg 10:15 ; Jdg 18:28 A, Psa 30:2 ; Psa 49:15 , Hos 5:14 , etc. But how could Paul be said to be chosen ἐξ ἐθνῶν ? The phrase would certainly sound strange to him as a description of his own position. Rendall also objects that in 1Ch 16:35 the word means to gather the scattered exiles from among the heathen as the context shows, but the Hebrew verb נָצַל means to deliver, and is so rendered, l. c. , in A. and R. V. It is also urged that λαός is always the name of honour, and that elsewhere the enemies of the Apostle were named Ἰουδαῖοι ; but not only is the collocation “the people and the Gentiles” a common one, cf. Act 26:23 , Rom 15:10 , but λαός is used of the unbelieving Jews in describing hostility to the Gospel, cf. Act 4:27 , Act 12:4 . Agrippa would understand the distinction between λαός and ἔθνη . ἐγὼ “denotat auctoritatem mittentis,” Bengel. ἀποστέλλω : Paul receives his Apostolic commission direct from Christ as much as the Twelve; Gal 1:1 ; Gal 1:16-17 , Rom 1:5 (Mat 10:16 , Joh 20:21-23 ); cf. Act 1:25 .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Delivering thee from the people--the Jews.

and from the Gentiles--He was all along the object of Jewish malignity, and was at that moment in the hands of the Gentiles; yet he calmly reposes on his Master's assurances of deliverance from both, at the same time taking all precautions for safety and vindicating all his legal rights.

unto whom now I send thee--The emphatic "I" here denotes the authority of the Sender [BENGEL].

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 17. Delivering thee from the people] From the Jews-and from the Gentiles, put here in opposition to the Jews; and both meaning mankind at large, wheresoever the providence of God might send him. But he was to be delivered from the malice of the Jews, that he might be sent with salvation to the Gentiles.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

17. Delivering thee. He is armed in this place against all fear, which was prepared for him; and also he is prepared to bear the cross; notwithstanding, seeing he addeth immediately that Paul should come to lighten the blind, to reconcile those to God which were estranged from him, and to restore salvation to those which were lost; it is a marvel why he doth not also promise that they shall on the other side receive him joyfully, who shall by means of him receive such and so great benefits. But the unthankfulness of the world is noted out unto us in this place, because the ministers of eternal salvation are far otherwise rewarded, as frantic men do rail upon their physicians. And Paul is admonished, that whithersoever he shall come, a great part of those to whom he shall study to do good shall hate him, and seek his overthrow. And he saith plainly, that he is appointed to be a witness both to Jews and Gentiles, lest that turn to his reproach, because he made the gospel common to both alike. For the Jews had conceived such deadly hatred against him for this cause, because it grieved them that the Gentiles should be made their fellows. And though they made a show that this did proceed of zeal, because they would not have the covenant which God made with the posterity of Abraham profaned, by being translated unto strangers, yet mere ambition did prick them forward, because they alone would be excellent, all other being underlings. But in the person of one man, all godly teachers are encouraged to do their duty, that they be not hindered or kept back with the malice of men from offering the grace of God unto miserable men, though they be unworthy.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(17) From the Gentiles, unto whom now I send thee.—The distinct mission to the Gentiles seems, in Act_22:21, to be connected with the trance in the Temple, three years after the conversion. Gal_1:15-16, however, agrees with what we find hero in connecting it with the very time when the Son of God was first “revealed in him.” The distinction between “the people,” i.e., Israel, as emphatically entitled to that name, and “nations,” the “Gentiles,” should be noted. (Comp. Note on Act_4:25.) The relative “whom” probably refers to the latter of the two nouns rather than to both. In the Greek word for “send” (apostello), we find the warrant for St. Paul’s claim to be considered an Apostle “not of men, neither by man,” but by the direct personal call of the Lord Jesus (Gal_1:1). The word that had been used of the Twelve (Mat_10:16) was used also of him; and the pronoun “I” is specially emphasised.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

17. delivering thee] i.e. though they may and will seize upon thee and persecute thee, yet I am with thee and will save thee from their hands. From the first the Apostle knew that in every city persecution was to be his lot.

the Gentiles, unto whom now I send thee] The best authorities (with Rev. Ver.) omit “now.” The verb “send” Is that from which the word “Apostle” comes, and its force is “I make thee my Apostle.” In the oldest texts the I is emphatically expressed. “Thou art, as well as the rest, an Apostle chosen by me the Lord Jesus.” The mission to the Gentiles seems to have been made clear to Saul from the very first. Compare his own language Gal_1:16. And in Act_9:29 his preaching appears to have been rather directed to the Greek-Jews than to the members of the Church in Jerusalem.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Delivering thee from the people,.... That is, the people of the Jews, as they are distinguished from the Gentiles; and so the Syriac version, and two of Beza's copies, and two of Stephens's, read; for the Lord knew, that as soon as ever Saul was converted and professed his name, and preached his Gospel, the people of the Jews would immediately become his implacable enemies, and seek to destroy him; wherefore he promises him before hand deliverance, and security from them:

and from the Gentiles, unto whom now I send thee; to both Jews and Gentiles; to the Jews first, and then to the Gentiles; which method the apostle observed, and which course he steered, until the Jews put away the Gospel from them; and then he turned to the Gentiles, to whom he chiefly preached, as their apostle, and was saved from many dangers among them, as is here promised.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

17 Delivering thee from the people, and from the Gentiles, unto whom now I send thee,

Ver. 17. Delivering thee from] For though thou art sent to them for their greatest good, viz. "To open their eyes," &c., Act 26:18, yet they shall fly at thine eyes, as frantic people fly in the faces of their physicians; they shall fly against the light that thou shalt set up among them, as bats do, because their works are evil; they shall kick and wince, as horse and mule at those that come to cure them, Psa 32:9. But I will deliver thee, fear not.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Delivering thee from the people - From the Jewish people. This implied that he would be persecuted by them, and that the Lord Jesus would interpose to rescue him.

And from the Gentiles - This also implied that he would be persecuted and opposed by them - a prospect which was verified by the whole course of his ministry. Yet in all he experienced, according to the promise, the support and the protection of the Lord Jesus. This was expressed in a summary manner in Luk 9:16.

Unto whom now I send thee - Act 22:21. As the opposition of the Jews arose mainly from the fact that he had gone among the Gentiles, it was important to bring this part of his commission into full view before Agrippa, and to show that the same Saviour who had miraculously converted him had commanded him to go and preach to them.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Delivering thee, &c. That is, from many attempts, both of the Jews and Gentiles, against thee. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

From the people; from this people of the Jews, so in some copies it is expressed; howsoever, by the antithesis,

and from the Gentiles, it is plainly to be understood: and God undertakes no less hereby, than to deliver Paul, and all his faithful servants, from all evils and enemies. But how is this performed? And where is the promise? St. Paul was sorely persecuted by the Jews, and at last put to death by the Gentiles. But so long as it would be a mercy, and a true deliverance to Paul, God wrought many such for him; and that, rather than fail, miraculously too; no chains, no iron gates could detain him. When he had finished his course, and done the work he was sent for, it would not have been a deliverance, to have been kept longer from his reward, and the prize he had ran for.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

17. The people—The Jewish people.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Unto whom for unto whom note, A.V.. Unto the Gentiles. These seem to be the words heard in the trance reported in Act_22:21, the sequel to which, as contained in ver. 18, the apostle would then have recited, had he not been cut short by the furious cries of the Jews.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Delivering thee from the people - The Jews and the Gentiles, to whom, both Jews and Gentiles, I now send thee - Paul gives them to know, that the liberty he enjoys even in bonds, was promised to him, as well as his preaching to the Gentiles. I, denotes the authority of the sender. Now, the time whence his mission was dated. For his apostleship, as well as his conversion, commenced at this moment.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

17. “Delivering thee from the people and from the Gentiles, to whom now I send the,

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

See notes on verse 12

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

17. ἐξαιρούμενός σε ἐκ τοῦ λαοῦ, delivering thee from the people. The verb implies that the Apostle will be seized, and that the deliverance will be a rescue. From the first even in Damascus Saul found this, and he knew that in every city bonds and persecutions were to be his lot.

εἰς οξς ἐγὼ ἀποστέλλε σε, unto whom I send thee. The full force of the verb = ‘I make thee an Apostle.’ In the oldest texts ἐγώ is emphatically expressed. ‘Thou,’ as well as the rest, ‘art an Apostle chosen by Me, the Lord Jesus.’ The mission to the Gentiles seems to have been made clear to Saul from the very first. Compare his own language, Gal 1:16. And in Act 9:29 his preaching appears to have been rather directed to the Greek-Jews than to the members of the Church in Jerusalem.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

17. ἐξαιρούμενός σε] delivering thee from, as E. V.: not, as Kuin., al., and Conyb., ‘choosing thee out of:’ see reff.

τοῦ λαοῦ] as elsewhere, the Jewish people. ‘Hic armatur contra omnes metus qui eum manebant, et simul præparatur ad crucis tolerantiam.’ Calvin.

εἰς οὕς] to both, the people, and the Gentiles; not the Gentiles only.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

The people. The Jews.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.