Scripture quotations on this page are from the World English Bible (public domain), shown in quotation marks; all commentary is written by Scripture Trove. Source: Acts 26 · Commentary
Acts 26 is the third account of Paul's conversion. The first was in chapter 9 (Luke's objective narration), the second in chapter 22 (to the Jerusalem mob), and the third here (to King Agrippa). Each telling has a different emphasis. In this chapter, Paul told his story to a king of Jewish ancestry who served as a Roman client king. This was the fulfillment of 9:15, where the Lord told Ananias, "He will carry my name before kings."
This chapter holds several dramatic moments:
This is the New Testament's most dramatic picture of "almost believing." A king of Jewish heritage heard the full gospel, acknowledged Paul's innocence, yet did not repent.
The climax of Paul's Caesarean imprisonment (chapters 24–26).
Chapter 26 is the peak of this section:
Three Roman officials and one Jewish king all heard the full gospel, and not one of them repented. What a profound spiritual tragedy: hearing is not the same as responding.
Five sections:
| Thread | Expression |
|---|---|
| The heavenly vision | 26:19: the foundation of Paul's entire ministry |
| Paul's core mission | 26:18: "I am sending you to them… to open their eyes" |
| Almost persuaded | 26:28: Agrippa's tragedy |
Acts 26 teaches us that hearing the most complete version of the gospel does not guarantee repentance. King Agrippa, with Jewish heritage plus Roman power plus deep familiarity with the Old Testament, heard Paul deliver the full gospel: a detailed account of the call, repentance, light for the Gentiles, the resurrection of Christ. He said, "In a short time would you persuade me to be a Christian?" But he did not repent. This is the New Testament's most painful picture of "close but not crossing over." Some people stand only one step from the kingdom of God, yet they never take that step. Today, the greatest difference between you and those who have "heard much but never responded" is simply this: response.
26:18 "to open their eyes, that they may turn from darkness to light and from the power of Satan to God, that they may receive remission of sins and an inheritance among those who are sanctified by faith in me.’"
Acts 26:18（World English Bible）
26:19 "“Therefore, King Agrippa, I was not disobedient to the heavenly vision,"
Acts 26:19（World English Bible）
26:28–29 "Agrippa said to Paul, “With a little persuasion are you trying to make me a Christian?” Paul said, “I pray to God, that whether with little or with much, not only you, but also all that hear me today, might become such as I am, except for these bonds.”"
Acts 26:28–29（World English Bible）
Dear brothers and sisters,
Please stop today at 26:28:
"Agrippa said to Paul, 'In a short time would you persuade me to be a Christian?'"
Imagine that moment.
The grand audience hall in Caesarea. King Agrippa sat in the place of honor, dressed in royal robes, surrounded by Bernice, Festus, the military tribunes, and the prominent citizens of the city.
Paul had just finished telling his story, the most complete version, including Jesus' detailed call, the fulfillment of Old Testament prophecy, and his love for everyone listening.
At the end Paul turned directly to Agrippa and asked, "Do you believe the prophets? I know that you believe."
The entire room fell silent.
Every eye turned to Agrippa. He had to respond.
He could have said, "Yes, I believe the prophets, so I also believe the Messiah they foretold." That would have been the moment of repentance.
He could have said, "No, I do not believe." But that would have cost him his Jewish legitimacy.
He chose an elegant evasion:
"In a short time would you persuade me to be a Christian?"
Savor this sentence and how very "almost" it was.
Agrippa:
What a tragedy.
Dear brothers and sisters, ask yourself honestly: is there an "almost" in your life?
Perhaps it is about a particular sin. You have almost decided to let it go for good, but you have not yet done so.
Perhaps it is about a spiritual commitment. You have almost decided to begin reading the Bible, praying, or serving, but you have not yet started.
Perhaps it is about reconciliation in a relationship. You have almost decided to make that phone call or write that letter of apology, but you have not yet done it.
Perhaps it is about committing your life to Christ. You have almost decided to receive Jesus, but you have not yet taken that step.
"Almost" is such a dangerous place to stand.
Because "almost," if you never cross over, is eternally the same as "not at all."
Agrippa heard the most complete gospel, acknowledged Paul's innocence, said "in a short time," but he did not believe. His eternal destiny was the same as someone who had never heard the gospel at all.
Consider what kept Agrippa at "almost" but never "all the way."
| Possible reason |
|---|
| Status: he was a king; the Christians were prisoners; he would not step down |
| Reputation: his Roman friends would mock him; he would not lose face |
| Lifestyle: his relationship with Bernice; repentance would mean change |
| The future: he did not know what would happen; he would not take the risk |
These "reasons" seem rational, yet every one of them cost him eternal life.
Dear brothers and sisters, what lies behind your "almost"?
Saving face? Status? A relationship? Fear of an uncertain future?
No reason is worth it: almost entering the kingdom, but never entering.
Please also notice 26:29, Paul's response:
"Whether with little or with much, I pray to God that not only you but also all who hear me today might become such as I am, except for these chains."
Consider Paul's love.
He had been imprisoned for two years. He was bound in chains. He stood before King Agrippa, being put on trial.
What was his prayer?
Not: "God, let Agrippa release me." Not: "God, make these people respect me." Not: "God, get me back to ministry quickly."
His prayer was: "Let all of you become what I am," believers, saved.
"Except for these chains." What love. He did not wish his suffering upon them.
Dear brothers and sisters, this is the heart of a true pastor.
Paul in chains: his deepest concern was the salvation of his listeners.
Ask yourself what your deepest prayer is today.
For your own comfort? For your family's health? For success at work?
These prayers are all normal, but deeper down, have you been praying for those who have not yet come to faith?
Paul's prayer, "not only you but also all who hear me today," included Festus (who called him insane), Bernice (a woman of moral scandal), the tribunes, the prominent citizens, everyone.
What universal love: praying for every person who hears the gospel.
Think about your circle of friends, your circle at work, your circle of neighbors. Who among them has not yet believed, and you have not specifically prayed for them?
Today, write down three names and begin praying for their salvation, like Paul, longing that they too would come to faith with you.
May you today be like Paul and not like Agrippa, crossing fully over that line. And may your heart carry Paul's love, praying without ceasing for those who have heard the gospel.
26:1–3 "Agrippa said to Paul, “You may speak for yourself.” Then Paul stretched out his hand, and made his defense. “I think myself happy, King Agrippa, that I am to make my defense before you today concerning all the things that I am accused by the Jews, especially because you are expert in all customs and questions which are among the Jews. Therefore I beg you to hear me patiently."
Acts 26:1–3（World English Bible）
Look closely at a few details.
"You may speak for yourself." Agrippa gave Paul the chance to speak. This was the fulfillment of 9:15, "before kings."
"Stretched out his hand" (ἐκτείνας τὴν χεῖρα, ekteinas tēn cheira), the standard gesture of ancient orators, extending the hand to begin a speech. Paul, trained in Greek rhetoric, used the fitting courtesy.
"King Agrippa": Paul addressed Agrippa as "king," acknowledging his status.
"I think myself happy": Paul genuinely gave thanks for this opportunity.
"You are an expert in all the customs and questions among the Jews." Paul pointed to Agrippa's Jewish background, which meant he could follow Paul's argument without needing an outsider to explain, unlike Festus.
What a wise opening: Paul found Agrippa's "advantage," his knowledge of Judaism, so Paul could speak fully and truly.
26:4–5 "“Indeed, all the Jews know my way of life from my youth up, which was from the beginning among my own nation and at Jerusalem; having known me from the first, if they are willing to testify, that after the strictest sect of our religion I lived a Pharisee."
Acts 26:4–5（World English Bible）
Look closely at Paul's Jewish credentials.
"From my youth": Paul had been in Jerusalem since he was young. He was no stranger from distant lands; he grew up at the center of Jewish religion.
"The strictest sect… a Pharisee": he stressed the "rigor" of the Pharisees. He belonged to the most exacting party.
What a statement of credentials: no one was more "Jewish" than Paul.
26:6–8 "Now I stand here to be judged for the hope of the promise made by God to our fathers, which our twelve tribes, earnestly serving night and day, hope to attain. Concerning this hope I am accused by the Jews, King Agrippa! Why is it judged incredible with you, if God does raise the dead?"
Acts 26:6–8（World English Bible）
Look closely at Paul's key argument.
"My hope in the promise made by God to our fathers": Paul stressed that the real reason for his trial was the central hope of the Jews, namely resurrection.
"Our twelve tribes… hope to attain": all Jews longed for this hope.
"Why is it thought incredible that God raises the dead?" Paul's direct challenge. He was not only defending himself; he was challenging Agrippa and the audience: why do you not believe that God can raise the dead?
What a rhetorical reversal: Paul turned from defendant into questioner. He was not there to be put on trial; he was there to challenge their faith.
26:9–11 "“I myself most certainly thought that I ought to do many things contrary to the name of Jesus of Nazareth. This I also did in Jerusalem. I both shut up many of the saints in prisons, having received authority from the chief priests, and when they were put to death I gave my vote against them. Punishing them often in all the synagogues, I tried to make them blaspheme. Being exceedingly enraged against them, I persecuted them even to foreign cities."
Acts 26:9–11（World English Bible）
Look closely at Paul's full remorse.
"Opposing the name of Jesus of Nazareth": he admitted his evil. He was not merely persecuting Christians; he was attacking "the name of Jesus."
"I cast my vote against them": the Greek κατήνεγκα ψῆφον (katēnenka psēphon, "I cast a voting stone"). Paul voted in the Sanhedrin for the death penalty against Christians.
This is the only explicit record in the New Testament of Paul "voting" to condemn Christians to death. He was not a mere bystander; he was an active participant.
"In raging fury" (περισσῶς τε ἐμμαινόμενος αὐτοῖς, perissōs te emmainomenos autois, "I was more than enraged against them"): Paul described the "madness" of his former self. What honesty: he did not whitewash his past.
"I persecuted them even to foreign cities": he pursued them as far as Damascus, the opening of the conversion story he was about to tell.
26:12–14 "“Whereupon as I traveled to Damascus with the authority and commission from the chief priests, at noon, O king, I saw on the way a light from the sky, brighter than the sun, shining around me and those who traveled with me. When we had all fallen to the earth, I heard a voice saying to me in the Hebrew language, ‘Saul, Saul, why are you persecuting me? It is hard for you to kick against the goads.’"
Acts 26:12–14（World English Bible）
Look closely at several new details.
"Brighter than the sun": this is a detail not found in chapters 9 and 22. Before this Gentile court, Paul used the strongest possible language for this light, surpassing the noonday sun.
"We had all fallen to the ground": consistent with 9:7 and 22:9, everyone fell, but only Paul understood the words clearly.
"In the Hebrew language": specifically noted, because Agrippa needed to know this was spoken in the sacred tongue of the Jews, signaling that it came from the God of the Jews.
"It is hard for you to kick against the goads": a common ancient proverb describing how resisting the Lord only harms oneself. This line appears only in chapter 26; neither chapter 9 nor chapter 22 has it.
"Kicking against the goads" is a Greek proverb picturing an ox resisting the farmer:
| The image |
|---|
| The farmer uses a goad (kentron) to drive the ox |
| The ox "kicks" against the goad: it only hurts itself, and the goad is still there |
The meaning: Paul "kicked" against Jesus (persecuting the church) and only hurt himself. The force he resisted was greater than he was; it was God. The harder he kicked, the more he hurt.
This is a Greek proverb: Paul was speaking to Agrippa (a man raised in Hellenistic culture) in language familiar to him, a precise piece of rhetoric.
26:15–18 "“I said, ‘Who are you, Lord?’ “He said, ‘I am Jesus, whom you are persecuting. But arise, and stand on your feet, for I have appeared to you for this purpose: to appoint you a servant and a witness both of the things which you have seen, and of the things which I will reveal to you; delivering you from the people, and from the Gentiles, to whom I send you, to open their eyes, that they may turn from darkness to light and from the power of Satan to God, that they may receive remission of sins and an inheritance among those who are sanctified by faith in me.’"
Acts 26:15–18（World English Bible）
Look closely: this is the most complete version of Jesus' call in the New Testament.
"To appoint you as a servant and witness": two offices.
| Office | Meaning |
|---|---|
| Servant (ὑπηρέτης, hypēretēs) | One who serves |
| Witness (μάρτυς, martys) | An eyewitness |
"Delivering you from… the Gentiles": the Lord told Paul in advance that he would suffer yet be rescued. This promise would be fulfilled many times (cf. 2 Corinthians 1:8–10).
"To whom I am sending you": the key verb ἀποστέλλω (apostellō) shows that the heart of the call was being sent by the Lord.
The purpose of Paul's ministry, four things:
| Purpose | Meaning |
|---|---|
| 1. To open their eyes | Spiritual "seeing": from blindness to sight |
| 2. To turn from darkness to light | Moral and spiritual "light" |
| 3. From the power of Satan to God | A transfer of sovereignty: from one kingdom to another |
| 4. By faith in me, forgiveness of sins + a shared inheritance | Complete salvation |
What a rich statement of the call. Paul was describing his own mission, but in fact this is also the core of all Christian ministry:
| Element |
|---|
| Eyes opened: revelation |
| Darkness to light: new birth |
| Satan to God: redemption |
| Faith in Jesus: justification |
| Forgiveness: reconciliation |
| Inheritance: eschatological hope |
The essence of the New Testament's whole doctrine of salvation is concentrated in this one verse. Paul was preaching the full gospel to King Agrippa, wrapped inside "my story."
26:19–20 "“Therefore, King Agrippa, I was not disobedient to the heavenly vision, but declared first to them of Damascus, at Jerusalem, and throughout all the country of Judea, and also to the Gentiles, that they should repent and turn to God, doing works worthy of repentance."
Acts 26:19–20（World English Bible）
Look closely at several key phrases.
"I was not disobedient to the heavenly vision": the core driving force of Paul's ministry, his faithfulness to the vision.
"The heavenly vision": a crucial declaration of spiritual authority. Paul's ministry was not his own idea; it was given to him by the Lord from heaven.
Consider this: Agrippa, as a man of Jewish heritage, ought to respect a "heavenly vision." Jewish history holds the vision of Moses, the vision of Isaiah, the vision of Ezekiel. Paul was saying, "Like these prophets, I received a vision from heaven, and I obeyed it."
"First in Damascus": 9:20–25. "Then in Jerusalem": 9:26–29. "Throughout all Judea": after 9:30. "The Gentiles": from chapter 13 onward.
This is a geographic summary of Paul's ministry, from near to far.
"Repent and turn to God, performing deeds in keeping with their repentance": the core message of Paul's ministry.
| Element | Meaning |
|---|---|
| Repentance | A change of mind |
| Turn to God | A change of direction |
| Deeds in keeping with repentance | A change in actual life |
This echoes John the Baptist (Luke 3:8, "Bear fruits in keeping with repentance"). In the New Testament, repentance brings outward, visible, life-level change.
26:21–23 "For this reason the Jews seized me in the temple, and tried to kill me. Having therefore obtained the help that is from God, I stand to this day testifying both to small and great, saying nothing but what the prophets and Moses said would happen, how the Christ must suffer, and how, by the resurrection of the dead, he would be first to proclaim light both to these people and to the Gentiles.”"
Acts 26:21–23（World English Bible）
Look closely.
"The help that comes from God": Paul acknowledged that his survival was God's grace.
"Testifying both to small and great": a universal ministry; everyone was his audience.
"Nothing but what the prophets and Moses said": a key apologetic stance. Paul's gospel was not a new religion but the fulfillment of the Old Testament.
| OT Prophecy | NT Fulfillment |
|---|---|
| The Christ must suffer | The Messiah would suffer for our transgressions (Isaiah 53) |
| Rise from the dead | "You will not abandon my soul to Sheol" (Psalm 16) |
| Proclaim light to our people and the Gentiles | "In your offspring shall all the nations be blessed" (Genesis 12:3) |
What a compressed biblical theology: all the Old Testament prophecies fulfilled in Christ and proclaimed to all (our people, the Gentiles).
26:24 "As he thus made his defense, Festus said with a loud voice, “Paul, you are crazy! Your great learning is driving you insane!”"
Acts 26:24（World English Bible）
Look closely at Festus's reaction.
"Out of your mind" (μαίνῃ, mainē, "you are mad"): Festus interrupted Paul.
Why did Festus call him mad? Because:
| Element |
|---|
| Resurrection of the dead: Roman philosophy did not accept it |
| Supernatural vision: Festus saw it as superstition |
| Such a complete gospel proclamation: Festus could not tolerate it |
"Your great learning": Festus acknowledged Paul as a learned man, yet mistook his resurrection testimony for madness.
What a profound paradox: the wisdom of the gospel appears as foolishness to those who do not believe (cf. 1 Corinthians 1:18, 23). What Festus heard as "madness" was the wisdom of God.
26:25–26 "But he said, “I am not crazy, most excellent Festus, but boldly declare words of truth and reasonableness. For the king knows of these things, to whom also I speak freely. For I am persuaded that none of these things is hidden from him, for this has not been done in a corner."
Acts 26:25–26（World English Bible）
Look closely at Paul's response.
"True and rational words" (ἀληθείας καὶ σωφροσύνης ῥήματα, alētheias kai sōphrosynēs rhēmata, "words of truth and sound judgment"): Paul countered the charge of madness. His words were true and clear-headed, the philosophical opposite of "madness."
"The king knows about these things": Paul turned back to Agrippa, knowing this Jewish-heritage king was familiar with these matters.
"Not done in a corner": the public nature of the gospel. What happened with Jesus was no secret; the whole region of Judea knew of it.
26:27–28 "King Agrippa, do you believe the prophets? I know that you believe.” Agrippa said to Paul, “With a little persuasion are you trying to make me a Christian?”"
Acts 26:27–28（World English Bible）
Look closely at this pivotal exchange.
"King Agrippa, do you believe the prophets? I know that you believe." What a bold question.
Paul cornered Agrippa in a position with no escape:
| Element |
|---|
| If Agrippa says "yes, I believe": then by Paul's argument he should accept that Jesus is the fulfillment of prophecy |
| If Agrippa says "no, I do not believe": then he loses his Jewish legitimacy, and his standing as a "Jewish king" collapses |
| Paul already answered for him: "I know that you believe," leaving Agrippa no way out |
Agrippa's response: "In a short time would you persuade me to be a Christian?"
The original wording of Agrippa's reply allows several readings:
| Reading | Nuance |
|---|---|
| "You think you can persuade me in such a short time" | Carries irony: "you are moving too fast" |
| "You almost persuade me" | Carries concession: "I am nearly convinced" |
| "With a few words you would make me a Christian?" | Carries scorn: "you think it is that easy?" |
The KJV renders it: "Almost thou persuadest me to be a Christian."
Other versions: "In so short a time you think you can persuade me to be a Christian."
The most natural reading: Agrippa acknowledged the force of Paul's argument but would not fully accept it. His reply was an elegant refusal, admitting the pressure yet not surrendering.
Notice also that "Christian" (Χριστιανός, christianos) is a word Agrippa himself used. This is the New Testament instance of King Agrippa using the term "Christian." By this time the word had become the standard outside label for the church.
26:29 "Paul said, “I pray to God, that whether with little or with much, not only you, but also all that hear me today, might become such as I am, except for these bonds.”"
Acts 26:29（World English Bible）
Look closely at Paul's response and how profound it is.
"Whether with little or with much": Paul accepted either reading of Agrippa's words. He did not care whether it was "little" or "much"; he cared about the result.
"I would to God": Paul's prayer.
| Content |
|---|
| Not only you: Agrippa |
| But also all who hear me today: Festus + Bernice + the tribunes + the prominent citizens + everyone |
| Might become such as I am: believers |
| Except for these chains: without having to share his suffering |
What love: Paul did not pray for himself; he prayed for the salvation of his whole audience. He even prayed for Agrippa, the king who held Roman power, sincerely longing for him to believe.
"Except for these chains": such tenderness. Paul did not wish his listeners to share his suffering, only his faith.
In this moment, Paul the prisoner stood at a spiritual height far above King Agrippa, Festus, and the whole audience. He was the truly free man; they were the spiritual prisoners.
26:30–32 "The king rose up with the governor, and Bernice, and those who sat with them. When they had withdrawn, they spoke to one another, saying, “This man does nothing worthy of death or of bonds.” Agrippa said to Festus, “This man might have been set free if he had not appealed to Caesar.”"
Acts 26:30–32（World English Bible）
Look closely at a few details.
"The king and the governor and Bernice and those sitting with them rose": the formal conclusion.
"Said to one another": they assessed it in private.
"This man is doing nothing to deserve death or imprisonment": the official judgment, that Paul was innocent.
This is the third time in Acts that a Roman official declared Paul innocent:
| Reference | Speaker |
|---|---|
| 23:29 | The tribune: "nothing deserving death or imprisonment" |
| 25:25 | Festus: "he had done nothing deserving death" |
| 26:31 | Agrippa + Festus + all present: "this man is doing nothing to deserve death or imprisonment" |
The Roman legal system repeatedly declared Paul innocent. This became a major theme of Luke's narrative: Christianity was not political rebellion but a legitimate faith.
"He could have been set free if he had not appealed to Caesar": the heart of the irony. Paul's appeal, meant to deliver him, now kept him from being released.
Why? Because under Roman law, once an appeal was filed, only the emperor could overturn it. A local magistrate could not reverse it. Paul had to go to Rome.
This looks like a tragedy, but it was actually the fulfillment of God's sovereignty. The Lord said in 23:11, "You must testify also in Rome," and through the appeal that word was coming true.
Paul's defense before Agrippa was a complete mission testimony. He did not merely tell "how I used to be and how I am now." He placed his transformation within the hope spoken by the prophets and Moses: the Christ must suffer, must rise first from the dead, and must proclaim light to our people and to the Gentiles. True testimony is not only a personal story; it is a personal story taken up into God's story of salvation.
Agrippa's response is also deeply instructive. He was close to the gospel. He understood the Jewish hope and acknowledged Paul's innocence, yet he remained a spectator. Today, many seekers, second-generation believers, and long-time church attenders may be in the same place: familiar with the language, grasping the logic, even admiring the Christian faith, yet slow to surrender to the risen Lord. This chapter gently yet seriously reminds us that understanding the gospel is not the same as responding to it, and that being close to the door is not the same as having walked through it.
Seen from this chapter's place in the flow of Acts, Paul set his personal change within prophetic promise and the resurrection mission. Luke was not simply placing one event here as a historical record; he was continuing to answer the question of 1:8: how the risen Lord, through the Spirit, moves the witness step by step beyond geographical, cultural, religious comfort zones and human fear. Read this chapter on its own and it easily loses that thread; put it back into the whole book and you see that every conflict, misunderstanding, persecution, and breakthrough is part of how the Lord drives the gospel forward.
This is very practical for the church today. We often treat "smooth sailing" as a sign of God's presence and "resistance" as evidence of ministry failure. Acts keeps overturning both judgments. Many key advances happen precisely when people are misunderstood, interrogated, forced to relocate, when plans are interrupted, when resources fall short. Believers therefore need not romanticize difficulty, nor be scared off by it. What matters more is discerning, in the difficulty, whether the Lord is still opening a way, whether the true word is still being proclaimed, whether the weak are being protected, and whether the community is becoming more like Christ.
This chapter also reminds us that the Spirit's work usually does not let people escape concrete responsibility. Pray when it is time to pray, explain when it is time to explain, leave when it is time to leave, stay when it is time to stay, use legal rights when it is time to use them, welcome the stranger when it is time to welcome. Spiritual maturity is not only knowing how to say "entrust it to God," nor only knowing how to control the situation with methods; it is staying clear-headed in the tension between sovereignty and responsibility. This kind of discipleship fits the church especially well in dispersed settings: we learn to follow the Lord amid unfamiliar systems, cross-cultural relationships, family pressures, and unstable work, and in those very places we become witnesses.
Paul's testimony before Agrippa modeled gospel proclamation in a public setting. He did not tell his experience as a personal success story. He set his repentance, mission, and resurrection hope within the salvation the prophets had foretold. When believers give testimony today, they should likewise avoid saying only "after I believed, things went better for me," and instead show how Christ enlightened, forgave, and commissioned them, and how he remains Lord even in suffering.
Festus said Paul was out of his mind; Agrippa was nearly persuaded. In public space the gospel is often misread as irrational, or heard as a religious opinion that can be politely kept at a distance. Paul's response was steady: he respected his listeners yet did not hide the call. This tone matters in caring for seekers. We do not manipulate people into an immediate decision, but neither do we shrink the gospel down to a demand-free piece of cultural conversation.
| Original | Transliteration | Meaning | Usage in This Chapter |
|---|---|---|---|
| κατήνεγκα ψῆφον | katēnenka psēphon | I cast my vote | 26:10: Paul voted for the death penalty against Christians in the Sanhedrin |
| περισσῶς τε ἐμμαινόμενος | perissōs te emmainomenos | In raging fury | 26:11: Paul's description of his former self |
| κέντρα λακτίζειν | kentra laktizein | To kick against the goads | 26:14: a Greek proverb |
| ὑπηρέτης + μάρτυς | hypēretēs + martys | Servant + witness | 26:16: Paul's double office |
| ἀνοῖξαι ὀφθαλμοὺς | anoixai ophthalmous | To open their eyes | 26:18: spiritual sight |
| ἐπιστρέψαι ἀπὸ σκότους εἰς φῶς | (transliteration omitted) | To turn from darkness to light | 26:18: new birth |
| ἀπό τῆς ἐξουσίας τοῦ Σατανᾶ ἐπὶ τὸν θεόν | (transliteration omitted) | From the power of Satan to God | 26:18: transfer of sovereignty |
| ἐν ὀλίγῳ | en oligō | In a short time / almost | 26:28: Agrippa's elegant refusal |
| οὐ μαίνομαι, ἀλλὰ ἀληθείας καὶ σωφροσύνης ῥήματα | (transliteration omitted) | I am not out of my mind but speaking true and rational words | 26:25: Paul countering the "madness" charge |
Let us compare the commission portion of the three accounts of Paul's conversion in detail:
| Element | Acts 9 (Luke) | Acts 22 (the mob) | Acts 26 (Agrippa) |
|---|---|---|---|
| Time | "About noon" (not in this passage) | "Noon" (22:6) | "Midday" (26:13) |
| Intensity of the light | Brief | A great light | Brighter than the sun |
| Companions' reaction | Stood speechless | Fell down | "We had all fallen to the ground" |
| Jesus' words | Brief + "Go into the city" | Brief + emphasis on Hebrew | Most complete: full call + "kick against the goads" proverb |
| Ananias | Detailed + vision | Emphasis on his law-keeping | Not mentioned at all |
| Paul's blindness | Detailed + three days | Detailed | Not mentioned |
| Temple vision | Not mentioned | Detailed | Not mentioned |
| Call to the Gentiles | Conveyed through Ananias | Conveyed through the temple vision | Jesus himself told Paul directly (on the Damascus road) |
| Content of the call | "He is a chosen instrument of mine" | "I will send you far away to the Gentiles" | Four purposes: eyes opened + turning + Satan to God + forgiveness through faith |
Why is the chapter 26 account so complete?
| Reason |
|---|
| Agrippa was familiar with Jewish tradition: he could follow the full call |
| This was Paul's last major speech in Acts: a summation |
| Festus needed "definite facts": a detailed story helped |
| The climax of Luke's narrative: bearing full witness before a king, the fulfillment of 9:15, "before kings" |
26:14, "It is hard for you to kick against the goads," is a rare use of a Greek proverb in the New Testament. Let us look at its history.
Sources:
| Text | Usage |
|---|---|
| Pindar, Pythian 2.94–96 (c. 470 BC) | "It is hard: to kick against the goads" |
| Aeschylus, Agamemnon 1624 | The same proverb |
| Euripides, Bacchae 795 | The same proverb |
| Plato, Laws 5.728E | The same application |
The meaning: the farmer's goad (kentron), used to drive the ox; the ox that resists only injures itself. The metaphor: resisting a force greater than yourself only brings self-harm.
Why did Jesus use a Greek proverb when speaking to Paul? A few possibilities:
| Possibility |
|---|
| Paul was a Hellenized Jew, familiar with Greek literature |
| Jesus (in God's omnipotence) could use the language of any culture |
| Tarsus (Paul's hometown) was Hellenized, and he grew up hearing it |
This proverb reminded Paul that the one he resisted was stronger than he was, and that his "kicking" only hurt himself. The image helped him understand that his years of persecution were futile; he had been fighting against God.
Paul's allusions to Greek literature in the New Testament:
| Reference | Allusion |
|---|---|
| Acts 17:28 | Quoting Greek poets: "We are also his offspring" |
| Acts 26:14 | Greek proverb: "hard to kick against the goads" |
| 1 Corinthians 15:33 | "Bad company ruins good morals": possibly from Menander |
| Titus 1:12 | "Cretans are always liars": from Epimenides |
Paul's ministry drew on cultural resources, speaking of Jesus in his audience's own language. This is a model for New Testament apologetics.
26:18 is the New Testament's most concentrated description of the "gospel call." Let us analyze these four purposes in detail.
| Reference | Content |
|---|---|
| Isaiah 35:5; 42:7 | Messianic prophecy: "to open the eyes of the blind" |
| Luke 24:31 | On the Emmaus road: the disciples' eyes "were opened" |
| 2 Corinthians 4:4 | "The god of this world has blinded the minds of the unbelievers" |
| Ephesians 1:18 | "Having the eyes of your hearts enlightened" |
Spiritual "seeing": by nature human beings are spiritually blind; the gospel opens the eyes to see Christ.
| Reference | Content |
|---|---|
| John 1:4–5; 8:12 | Jesus is "the light of the world" |
| Colossians 1:13 | "He has delivered us from the domain of darkness" |
| 1 Peter 2:9 | "Called you out of darkness into his marvelous light" |
| 1 John 1:7 | "If we walk in the light" |
Moral and spiritual "light": new birth, from one kingdom to another.
| Reference | Content |
|---|---|
| John 8:44 | "You are of your father the devil" |
| John 12:31 | "The ruler of this world will be cast out" |
| Colossians 1:13 | "Transferred us to the kingdom of his beloved Son" |
| Hebrews 2:14 | Through death Jesus destroyed the one who had the power of death, the devil |
A transfer of sovereignty: from Satan's "authority" (exousia) to God's "authority."
| Element | Meaning |
|---|---|
| By faith in me | The pathway of salvation: faith in Jesus |
| Forgiveness of sins | The central benefit of salvation |
| A shared inheritance | Eschatological hope |
| Those who are sanctified | The community of believers |
This is the complete formula of salvation: faith → forgiveness → inheritance, the essence of New Testament soteriology.
Paul's whole life's ministry was bringing people from darkness to light, from Satan to God, granting them forgiveness through faith and an inheritance. This is the core definition of Christian ministry.
26:28 is the New Testament's most dramatic picture of "almost believing." Let us look at other "almost" cases in Scripture.
People in Scripture who were "almost":
| Reference | Person | Where the "almost" was |
|---|---|---|
| Matthew 19:22 | The rich young man | Heard Jesus' words: "went away sorrowful" |
| Luke 14:18–20 | Those invited in the great banquet parable | Various "excuses": did not come |
| Luke 18:18–23 | The ruler | "Became very sad when he heard this" |
| Mark 10:21–22 | The same man | Jesus "looked at him and loved him," but he walked away |
| John 3 | Nicodemus | Came to Jesus at night; later partly believed (John 7:50; 19:39) |
| John 12:42–43 | Rulers in the council | "Many even of the authorities believed in him," "but for fear of the Pharisees they did not confess it," "they loved the glory that comes from man more than the glory that comes from God" |
| Acts 24:25 | Felix | "Was alarmed": "Go away for the present" |
| Acts 26:28 | Agrippa | "In a short time" |
The shared pattern of "almost":
| Pattern |
|---|
| Heard the gospel: heard it fully |
| The heart was stirred: a genuine moving |
| But had "reasons" to delay or refuse: wealth, reputation, relationships, saving face |
| Stayed forever at "almost": never truly repented |
The New Testament's serious warnings about "almost":
| Reference | Content |
|---|---|
| Hebrews 6:4–6 | "It is impossible, in the case of those who have once been enlightened, who have tasted the heavenly gift… and then have fallen away, to restore them again to repentance" |
| Hebrews 10:26–27 | "If we go on sinning deliberately after receiving the knowledge of the truth, there no longer remains a sacrifice for sins" |
"Almost" is such a dangerous position because people grow complacent, "I know the gospel," yet never respond. The heart slowly hardens, and in the end its sensitivity is lost.
Let us gather an overview of King Agrippa II, the last major figure of the Herodian dynasty.
Life:
| Period | Event |
|---|---|
| AD 27 | Birth |
| AD 44 | His father died when he was 17, too young, and Rome would not let him inherit |
| AD 50 | Rome gave him his uncle's small kingdom (on the Lebanese border) |
| AD 53 | Expanded to include Abilene + Galilee |
| AD 56 | Lived with his sister Bernice, with rumors of incest |
| AD 60 (chapter 26) | Heard Paul preach |
| AD 66 | The Jewish revolt: he firmly backed Rome and tried, but failed, to stop the uprising |
| AD 70 | The temple was destroyed; he continued to rule |
| AD 92–100 (uncertain) | Death; the Herodian dynasty ended |
Agrippa's "Jewish identity" was complex:
| Dimension | Content |
|---|---|
| Ancestry | Jewish, but descended from the Edomites |
| Religion | Nominally Jewish, in practice Hellenized |
| Law | Rome gave him the power to appoint the high priest |
| Politics | Completely dependent on Rome |
His "hearing of Paul": as a half-Jewish Roman client king, he could follow Paul's argument, but his political survival depended on Rome, so he could not openly believe in Jesus.
This gives us a deep lesson about "position and salvation": at times status itself becomes a barrier to repentance. To hold on to their position, people give up eternity.
Throughout Acts, Luke repeatedly records Roman officials declaring Paul innocent:
| Reference | Speaker | Content |
|---|---|---|
| 18:14–15 | Gallio (proconsul of Achaia) | "See to it yourselves" |
| 19:35–41 | The Ephesian town clerk | The mob had no legitimate charge |
| 23:9 | Pharisee scribes in the Sanhedrin | "We find nothing wrong in this man" |
| 23:29 | Tribune Lysias | "Nothing deserving death or imprisonment" |
| 25:18–19 | Festus | "No charge of such evils as I supposed" |
| 25:25 | Festus | "He had done nothing deserving death" |
| 26:31–32 | Agrippa + Festus + all present | "Nothing to deserve death or imprisonment… could have been set free" |
| 28:18 | The Roman Jews + the Roman governor | Implying that Rome found no guilt |
This is a central theme of Luke's narrative: Christianity was not a political crime, and the Roman legal system repeatedly declared Paul innocent.
Why did Luke emphasize it so often?
| Reason |
|---|
| Writing for a Roman reader (most excellent Theophilus): showing that Christianity was not rebellion |
| A defense of Christians: their legal standing within the Roman Empire |
| For later use: when Nero's persecution began, these records attested to Christianity's "legality" |
This is the New Testament's core testimony about church and state: true Christians are not political rebels. They submit to reasonable law and refuse only where God's direct command is at stake (cf. 5:29, "We must obey God rather than men").
| Theme in This Chapter | NT Echo | Connection |
|---|---|---|
| Paul's core mission | Colossians 1:13; Ephesians 5:8; 1 Peter 2:9 | The four purposes unfolded |
| "The heavenly vision" | Galatians 1:11–17; 2 Corinthians 12:1–4 | The source of Paul's call |
| Repentance + matching deeds | Luke 3:8; James 2:14–26 | True repentance has visible effect |
| Christianity fulfills the OT | Romans 1:2; 3:21; 2 Corinthians 1:20 | Paul's biblical theology |
| "In a short time" | Matthew 19:22; John 12:42–43; Hebrews 6:4–6 | The tragedy of "almost" |
| The gospel as "foolishness" to unbelievers | 1 Corinthians 1:18, 23 | Festus calling Paul "out of his mind" |
| Paul's love for his audience | Romans 9:1–3; 10:1 | Paul's grief for Jews and Gentiles |
| Declared innocent by Rome | 2 Corinthians 5:21; 1 Timothy 1:15 | Legal innocence and the true "foremost of sinners" |
| Character | Identity and Role | Theological Significance |
|---|---|---|
| Paul | Third conversion account; the most detailed call; prayed for his audience | Fulfillment of 9:15, "before kings"; the high point of his ministry |
| Agrippa II | Heard the full gospel; said "in a short time"; judged Paul innocent | "Close but not crossing over": the most painful spiritual tragedy |
| Bernice | Came along; sat and listened with Agrippa | A spectator under a moral cloud |
| Festus | Interrupted with "you are out of your mind"; finally acknowledged Paul's innocence | The unbeliever's response to the gospel: "foolishness" |
| Jesus (quoted) | His words on the Damascus road: the most complete statement of the call | The core mission of the gospel: open eyes, turn, forgive, give an inheritance |
| Theme | What This Chapter Teaches | Significance |
|---|---|---|
| Paul "cast his vote" | 26:10: he voted for the death penalty against Christians | Paul had a specific part in Stephen's martyrdom |
| The Greek proverb "kick against the goads" | 26:14: Paul's rhetorical wisdom | The gospel can be expressed in the language of any culture |
| Jesus' complete call | 26:16–18: eyes opened + darkness to light + Satan to God + forgiveness through faith + inheritance | The essence of New Testament soteriology in concentrate |
| "The heavenly vision" | 26:19: the foundation of ministry | True ministry springs from God's call |
| Repentance + matching deeds | 26:20: inward + outward | True repentance has real effect |
| Christianity fulfills the OT | 26:22: what Moses and the Prophets said | Christianity is not a new religion but the fulfillment of prophecy |
| "Madness" and "truth and sound judgment" | 26:24–25: the gospel appears foolish to unbelievers | The practical outworking of 1 Corinthians 1:18 |
| The tragedy of "in a short time" | 26:28: close but not crossing over | "Hearing" is not "responding": the most painful spiritual distinction |
| Paul's love for his audience | 26:29: praying for their salvation | The heart of a true apostle |
| Official declaration of innocence | 26:31–32: Paul legally innocent | Christianity is not a political crime: Luke's central narrative |