Acts 26:2

Act 26:2. Περὶ, concerning) Paul both refutes the charge of the Jews, and, under the impulse of faith, says more. This, the last extant speech of Paul, is fuller than the others, and worthy of his spiritual increase in attainments.—ὑπὸ Ἰουδαίων) He does not add the article [not “by the Jews,” but “by Jews”]: for it was not all the Jews universally who were accusing Paul.—βασιλεῦ Ἀγρίππα, King Agrippa) The address in the second person has great force, especially when it is Singular, and when the proper name is used: Act 26:27.—ἥγημαι ἐμαυτὸν μακάριον, I count myself happy) I congratulate myself on the fact.

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

Act 26:2 . ἐπὶ σοῦ , cf. Act 24:19 . ἐγκαλοῦμαι , see on Act 19:38 . ὑπὸ Ἰουδ .: “by Jews” simply ( cf. Act 25:10 ), and therefore he is glad to address one acquainted with Jewish customs, but see on Act 26:4 . ἥγημαι ἐμαυτὸν μακ .: only here by Luke in this sense, but frequently so used by St. Paul in his Epistles eleven times, cf., e.g. , Phi 3:7 , 1Ti 6:1 . St. Paul too commences with a “captatio benevolentiæ,” “sed absque adulatione,” Blass: “and yet had he been conscious of guilt, he should have feared being tried in the presence of one who knew all the facts; but this is a mark of a clear conscience, not to shrink from a judge who has an accurate knowledge of the circumstances, but even to rejoice and to call himself happy,” Chrys., Hom. , lii.

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

To have a skillful judge, is a great and singular gift of God.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 2. I think myself happy] As if he had said, This is a peculiarly fortunate circumstance in my favour, that I am called to make my defense before a judge so intelligent, and so well acquainted with the laws and customs of our country. It may be necessary just to observe that this Agrippa was king of Trachonitis, a region which lay on the north of Palestine, on the east side of Jordan, and south of Damascus. For his possessions, See Clarke on Ac 25:13.

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

2. We have declared to what end Paul was brought before that assembly, to wit, that Festus might write unto Caesar as he should be counseled by Agrippa and the rest. Therefore, he doth not use any plain or usual form of defense, but doth rather apply his speech unto doctrine. Luke useth indeed a word of excusing; yet such a one as is nothing inconvenient whensoever there is any account given of doctrine. Furthermore, because Paul knew well that Festus did set light by all that which should be taken out of the law and prophets, he turneth himself unto the king, who he hoped would be more attentive, seeing he was no stranger to the Jewish religion. And because he had hitherto spoken to deaf men, he rejoiceth now that he hath gotten a man who, for his skill and experience, can judge aright. But as he commendeth the skill and knowledge which is in Agrippa, because he is a lawful judge in those matters whereof he is to speak, so he desireth him on the other side to hear him patiently; for otherwise contempt and loathsomeness should have been less excusable in him. He calleth those points of doctrine, which were handled among the scribes, questions, who were wont to discuss religion more subtilely. By the word customs, he meaneth those rites which were common to the whole nation. Therefore, the sum is this, that king Agrippa was not ignorant either in doctrine, either in the ceremonies of the law. That which he bringeth in or concludeth, wherefore I pray thee hear me patiently, (as I said even now) doth signify that the more expert a man is in the Scripture, the more attentive must he be when the question is about religion. For that which we understand doth not trouble us so much. And it is meet that we be so careful for the worship of God, that it do not grieve us to hear those things which belong to the defining thereof, and chiefly when we have learned the principle, so that we may readily judge, if we list to take heed.

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.

(2) I think myself happy, king Agrippa.—We note the characteristic union of frankness and courtesy. He will not flatter a prince whose character, he must have known, did not deserve praise, but he recognises that it was well for him that he stood before one who was not ignorant of the relations of Sadducees and Pharisees on the great question of the Resurrection, and of the expectations which both parties alike cherished as to the coming of a Messiah, and the belief, which some at least of the latter cherished (Act_15:5; Act_21:20), that their hopes had been fulfilled in Christ.

Because I shall answer.—Strictly, because I am about to make my defence, or apologia.

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

2. I think myself happy] Because Agrippa was sure to understand much of the feeling imported into the case which would be entirely obscure to a Roman magistrate. Paul would thus be able to make his position clear, and get it explained through Agrippa to the Roman authorities.

because I shall answer for myself] As in the previous verse, “that I am to make my defence.”

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.

I think myself happy, King Agrippa,.... This was an handsome and artificial way of introducing his defense, and of gaining the affection and attention of the king, and yet was not a mere compliment; for it had been his unhappiness hitherto, that his case was not understood; neither Lysias the chief captain, nor the governors Felix and Festus, knew anything of the rites and customs of the Jews, and could not tell what to make of the questions of their law, of which Paul was accused: but it was otherwise with Agrippa, he was master of them, and this the apostle looked upon as a circumstance in his own favour:

because I shall answer for myself this day before thee; not before him as a judge, for Festus was judge, but in his presence; and he being versed in things of this kind, was capable of informing, counselling, directing, and assisting the judge, in what was proper to be done; wherefore it was an advantage to the apostle to plead his own cause, and vindicate himself before such a person from the charges exhibited against him:

touching all the things whereof I am accused of the Jews; such as violation of the law, profanation of the temple, contempt of the people of the Jews and their customs, and of blasphemy, and sedition; all which he was able to clear himself from, and doubted not but he should do it to the entire satisfaction of the king.

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

2 I think myself happy, king Agrippa, because I shall answer for myself this day before thee touching all the things whereof I am accused of the Jews:

Ver. 2. I think myself happy] Est quaedam putativa felicitas, saith an interpreter here, si concedatur nobis causam nostram aperte agere. Beatitudo autem vera in peccatorum remissione, &c., Psa 32:1-2. It is a kind of happiness to have fair hearing before men; but the true happiness is to find favour with God.

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.

I think myself happy - I esteem it a favor and a privilege to be permitted to make my defense before one acquainted with Jewish customs and opinions. His defense, on former occasions, had been before Roman magistrates, who had little acquaintance with the opinions and customs of the Jews; who were not disposed to listen to the discussion of the points of difference between him and them, and who looked upon all their controversies with contempt. See Act 24:25. They were, therefore, little qualified to decide a question which was closely connected with the Jewish customs and doctrines; and Paul now rejoiced to know that he was before one who, from his acquaintance with the Jewish customs and belief, would be able to appreciate his arguments. Paul was not now on his trial, but he was to defend himself, or state his cause, so that Agrippa might be able to aid Festus in transmitting a true account of the case to the Roman emperor. It was his interest and duty, therefore, to defend himself as well as possible, and to put him in possession of all the facts in the case. His defense is, consequently, made up chiefly of a most eloquent statement of the facts just as they had occurred.

I shall answer - I shall be permitted to make a statement, or to defend myself.

Touching ... - Respecting.

Whereof I am accused of the Jews - By the Jews. The matters of the accusation were his being a mover of sedition, a ringleader of the Christians, and a profaner of the temple, Act 24:5-6.

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

I think myself happy; Paul thought it to be his advantage to speak before Agrippa, who could not be unacquainted with the law or the prophets, by which St. Paul would have his case determined.

Before thee; though Agrippa was not as judge in this place, yet his opinion and judgment could not but prevail much with Festus.

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

2. Happy, king Agrippa—A conciliatory, yet strictly truthful exordium. (See notes on Act_24:2; Act_24:10.) Doubtless Paul felt a genuine relief in stating his case, not to an obtuse and unintelligent pagan, but to one possessed of insight enough to penetrate its real merits, yet without the bigotry of the Sanhedrists.

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

That I am to make my defense before thee this day for because I shall answer for myself this day before thee, A.V.; by for of, A.V.

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

King Agrippa - There is a peculiar force in thus addressing a person by name. Agrippa felt this.

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

See notes on verse 1

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.

2, 3. I think myself happy, king Agrippa. Agrippa had been brought up in the Jewish religion, professed to be a steadfast Jew, was the legal guardian of the temple, and hence was well versed in all the Jewish customs. He was therefore competent to be a judge of an accusation of treason to the religion and law of their forefathers. Paul felt it a privilege to defend himself before one who was prepared to decide whether his preaching was contrary to Moses and the prophets, or, on the other hand, a fulfillment of them.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

2. ἥγημαι ἐμαυτὸν μακάριον, I think myself happy. Because Agrippa was sure to understand much of the feeling imported into the case which would be entirely obscure to a Roman magistrate. Paul would thus be able to make his position clear, and get it explained through Agrippa to the Roman authorities.

ἐπὶ σοῦ, before thee. So Act 24:19, and frequently in N.T. ἐπί with genitive in this sense is also found in classical Greek, but not so commonly with a personal pronoun. For an example of the use, cf. Acta Pauli et Theclæ, 16, εἰπάτω ἐπὶ σοῦ τίνος ἔνεκεν ταῦτα διδάσκει.

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.

2.] There is no force in Meyer’s observation, that by the omission of the art. before Ἰουδαίων, Paul wishes to express that the charges were made by some, not by all of the Jews. That omission is the one so often overlooked by the German critics (e.g. Stier also here), after a preposition. See Middl. ch. vi. § 1, and compare κατὰ Ἰουδαίους in the next verse, of which the above cannot be said.

μέλλων contains the ground of ἥγημαι, in that I am to defend myself.

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

Happy [μακαριον] . See on blessed, Mt 5:3.

Answer [απολογεισθαι] . See on 1Pe 3:15.

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