26:1-11 Christianity teaches us to give a reason of the hope that is in us, and also to give honour to whom honour is due, without flattery or fear of man. Agrippa was well versed in the Scriptures of the Old Testament, therefore could the better judge as to the controversy about Jesus being the Messiah. Surely ministers may expect, when they preach the faith of Christ, to be heard patiently. Paul professes that he still kept to all the good in which he was first educated and trained up. See here what his religion was. He was a moralist, a man of virtue, and had not learned the arts of the crafty, covetous Pharisees; he was not chargeable with any open vice and profaneness. He was sound in the faith. He always had a holy regard for the ancient promise made of God unto the fathers, and built his hope upon it. The apostle knew very well that all this would not justify him before God, yet he knew it was for his reputation among the Jews, and an argument that he was not such a man as they represented him to be. Though he counted this but loss, that he might win Christ, yet he mentioned it when it might serve to honour Christ. See here what Paul's religion is; he has not such zeal for the ceremonial law as he had in his youth; the sacrifices and offerings appointed by that, are done away by the great Sacrifice which they typified. Of the ceremonial cleansings he makes no conscience, and thinks the Levitical priesthood is done away in the priesthood of Christ; but, as to the main principles of his religion, he is as zealous as ever. Christ and heaven, are the two great doctrines of the gospel; that God has given to us eternal life, and this life is in his Son. These are the matter of the promise made unto the fathers. The temple service, or continual course of religious duties, day and night, was kept up as the profession of faith in the promise of eternal life, and in expectation of it. The prospect of eternal life should engage us to be diligent and stedfast in all religious exercises. Yet the Sadducees hated Paul for preaching the resurrection; and the other Jews joined them, because he testified that Jesus was risen, and was the promised Redeemer of Israel. Many things are thought to be beyond belief, only because the infinite nature and perfections of Him that has revealed, performed, or promised them, are overlooked. Paul acknowledged, that while he continued a Pharisee, he was a bitter enemy to Christianity. This was his character and manner of life in the beginning of his time; and there was every thing to hinder his being a Christian. Those who have been most strict in their conduct before conversion, will afterwards see abundant reason for humbling themselves, even on account of things which they then thought ought to have been done.

Verse 7. - Earnestly for instantly, A.V.; might and day for day and night, A.V.; attain for come, A.V.; and concerning this hope I am accused by the Jews, O King! for for which hope's sake, King Agrippa, I am accused of the Jews, A.V. and T.R. Our twelve tribes. Δωδεκάφυλον only occurs here, in the Sibylline oracles, and in the prot-evangel. Jacob., 3, and in Clement's 1 Corinthians 55, but is formed, after the analogy of such words as δωδεκαετής δωδεκάμοιρος δωδεκάμηνος τετράφυλος δεκάφυλος (Herod., 5:66), and the like. The idea of the twelve tribes of Israel is part of the essential conception of the Israel of God. So our Lord (Matthew 19:28; James 1:1; Revelation 7:4, etc.). St. Paul felt and spoke like a thorough Israelite. Earnestly; ἐν ἐκτενείᾳ, only here and in 2 Macc. 14:38 (where Razis is said to have risked his body and his life for the religion of the Jews, μετᾶ πάσης ἐκτενίας, "with all vehemence," A.V.), and Jud. 4:9, where the phrase, ἐν ἐκτενίᾳ μεγάλῃ, "with great vehemency," "with great fervency," A.V., occurs twice, applied to prayer and to self-humiliation. The adjective ἐκτενής occurs in Acts 12:5; Luke 22:44; 1 Peter 4:8; and ἐκτενῶς in 1 Peter 1:22. Serving (λατρεῦον); i.e. serving with worship, prayers, sacrifices and the like. The allusion is to the temple service, with its worship by night and by day (comp. Psalm 134:1; 1 Chronicles 9:33).

Unto which promise,.... Of the Messiah, and salvation by him; and of the resurrection of the dead and eternal glory, as following upon it:

our twelve tribes, instantly serving God day and night hope to come; and enjoy the Messiah, and all blessings along with him; and the happy state of the resurrection and eternal life: the people of Israel were distinguished into twelve tribes, according to the names of the twelve patriarchs, the sons of Jacob; and though ten of the tribes had been carried captive, and had not returned as tribes, yet there were many of the several tribes, who either were left in the land, or returned along with the two tribes, and were mixed with them: and this way of speaking here used by Paul, and also by James, James 1:1 is justified by Jewish writers: the Misnic doctors say (c),

"the twelve tribes bring twelve heifers, and for idolatry they bring twelve heifers and twelve goats:''

compare with this Ezra 6:17, yea, they say (d).

""twelve tribes" are called, "a congregation", eleven tribes are not called a congregation.''

This suggests a reason of the apostle's use of this phrase, for he here represents the Israelites as a worshipping assembly, serving God continually, night and day, as they were by their representatives, the priests and stationary men in the temple; and that with intenseness, ardour, and fervency, as the word rendered "instantly" signifies being in a longing and earnest expectation of the coming of the Messiah, and of his world to come, and of the resurrection of the dead, and a future state of happiness.

For which hope's sake, King Agrippa, I am accused of the Jews: for preaching that the Messiah, the twelve tribes hope for, is already come and that there is salvation in him, and in no other, and that there will be a resurrection of the dead, both just and unjust; and that there is another world and state after this, in which men will be happy and miserable; and these were the charges and accusations, or the sum of what were exhibited against him.

(c) Misn. Horayot, c. 1. sect. 5. (d) T. Bab. Horayot, fol. 5. 2.

7. Unto which promise—the fulfilment of it.

our twelve tribes—(Jas 1:1; and see on [2116]Lu 2:36).

instantly—"intently"; see on [2117]Ac 12:5.

serving God—in the sense of religious worship; on "ministered," see on [2118]Ac 13:2.

day and night, hope to come—The apostle rises into language as catholic as the thought—representing his despised nation, all scattered thought it now was, as twelve great branches of one ancient stem, in all places of their dispersion offering to the God of their fathers one unbroken worship, reposing on one great "promise" made of old unto their fathers, and sustained by one "hope" of "coming" to its fulfilment; the single point of difference between him and his countrymen, and the one cause of all their virulence against him, being, that his hope had found rest in One already come, while theirs still pointed to the future.

For which hope's sake, King Agrippa, I am accused of the Jews—"I am accused of Jews, O king" (so the true reading appears to be); of all quarters the most surprising for such a charge to come from. The charge of sedition is not so much as alluded to throughout this speech. It was indeed a mere pretext.

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