Acts 26:23

_ That Christ should suffer, and that he should be the first that should rise from the dead, and should shew light unto the people, and to the Gentiles._ That Christ ('the Christ,' or 'Messiah') should suffer, and that he should be the first that should rise from the dead, and should show light unto the people, and to the Gentiles. The sense is, that in testifying that the predicted Messiah was to be a suffering one, and that rising from the dead. He should show light both to the Jews and to the Gentiles, he had only said what their own Scriptures had foreshown. The statement that the Christ "should be the first that should rise from the dead," was thus reached: Since it was to be in the character of a suffering and risen Messiah that He was to erect His kingdom and shed all its blessings on the world ( Psalms 22:1 ;...

12-23 Paul was made a Christian by Divine power; by a revelation of Christ both to him and in him; when in the full career of his sin. He was made a minister by Divine authority: the same Jesus who appeared to him in that glorious light, ordered him to preach the gospel to the Gentiles. A world that sits in darkness must be enlightened; those must be brought to know the things that belong to their everlasting peace, who are yet ignorant of them. A world that lies in wickedness must be sanctified and reformed; it is not enough for them to have their eyes opened, they must have their hearts renewed; not enough to be turned from darkness to light, but they must be turned from the power of Satan unto God. All who are turned from sin to God, are not only pardoned, but have a grant of a rich inheritance. The forgiveness of sins makes way for this. None can be happy who are not holy; and to be...

Verse Acts 26:23. _THAT CHRIST SHOULD SUFFER_] That _the Christ_, or _Messiah_, should suffer. This, though fully revealed in the prophets, the prejudices of the Jews would not permit them to receive: they expected their Messiah to be a _glorious secular_ _prince_; and, to reconcile the fifty-third of Isaiah with their system, they formed the childish notion of two Messiahs-_Messiah_ _ben David_, who should reign, conquer, and triumph; and _Messiah ben_ _Ephraim_, who should suffer and be put to death. A distinction which has not the smallest foundation in the whole Bible. As the apostle says he preached _none other things than those_ _which Moses and the prophets said should come_, therefore he understood that both Moses and the prophets spoke of the _resurrection of the dead_, as well as of the _passion_ and...

THAT CHRIST - That the Messiah expected by the Jews should be a suffering Messiah. SHOULD SUFFER - Should lead a painful life, and be put to death. See the notes on Acts 17:3; compare Daniel 9:27; Isaiah 53:1. AND THAT HE SHOULD BE THE FIRST ... - This declaration contains two points: (1) That it was taught in the prophets that the Messiah Would rise from the dead. On this, see the proof alleged in Acts 2:24; Acts 13:32

EXPOSITION ACTS 26:1 And for _then, _A.V.; _his _for _the, _A.V.; _made his _defense_ _for _answered for himself, _A.V. AGRIPPA SAID. It was by the courtesy of Festus that Agrippa thus took the chief place. It was, perhaps, with the like courtesy that Agrippa said, impersonally, THOU ART PERMITTED, without specifying whether by himself or by Festus. STRETCHED FORTH HIS HAND. The action of an orator, rendered in this case still more impressive by the chains which hung upon his arms. Luke here relates what he saw. MADE HIS DEFENSE (ἀπελογεῖτο); Acts 25:8; Acts 24:10, note....

THAT CHRIST SHOULD SUFFER,.... Great afflictions in soul and body, and death itself; this is recorded by Moses, Genesis 3:15 and is the sense of many of the types, as of the passover, brazen serpent, c. and of all the sacrifices which from God were appointed by him, and is the constant account of all the prophets from the beginning to the end see Psalms 22:1 Daniel 9:26. The sufferer is Christ, or the Messiah, not the Father, nor the Spirit, but the Word, or Son of God, and not in his divine nature, which was incapable of suffering, but in his human nature; though sufferings may be ascribed to his whole person, both natures being united in him: and hence they became efficacious to answer the purposes for which they were endured; a

Three times we have in Holy Writ a graphic report of the conversion of Paul. This may be accounted for partly from its being one of the most remarkable events of early sacred history, Paul having had a greater effect upon the Christian Church than any other living man. At the same time I think it teaches us that the Holy Spirit sets especial store by the facts connected with this very remarkable conversion. If he gives it three times, in the sacred volume, we ought to give it a triple attention, and see if we cannot learn therefrom. Acts 26:1. Then Agrippa said unto Paul, Thou art permitted to speak for thyself. Then Paul stretched forth the hand, and answered for himself: I think myself happy, king Agrippa. because I shall never answer for myself this day before thee touching all the things whereof I am accused of the Jews. Especially because I know thee to be expert in all customs and

CHRIST The Christ must suffer. See (Acts 3:18); (Acts 17:3). (_ See Scofield) - (Acts 17:3). _...

CHAPTER 26 __ 1. The Address of the Apostle Paul (Acts 26:2). 2. The Interruption by Festus and the Appeal to the King (Acts 26:24). 3. The Verdict (Acts 26:30). The opening words of the Apostle are indeed gracious. Even as he stands in chains the great Apostle counts himself happy. His happiness consisted in the knowledge that he was now privileged to bear witness of His Lord and the Gospel committed to him before such an audience. What an opportunity it was to him, and how he rejoiced that he could speak of Him, whom he served. He also honored the King by a brief remark in which he expressed his delight in speaking before one who was so well acquainted with Jewish customs and questions. Then

PAUL SPEAKS BEFORE AGRIPPA. It is Agrippa the vassal king, not Festus the representative of the sovereign power, who calls on Paul to speak, and to whom Paul addresses himself throughout, even after the intervention of Festus (Acts 26:24). In Acts 9:15 it was predicted that Paul would speak before kings, and he now does so. The speech is in elegant Greek, and abounds in classical turns and expressions, suited for such an audience. The king is not called a Jew, but complimented on his familiarity with Jewish ways and questions. Expressions are piled up to indicate that all the Jews, both in his own nation (_i.e._ at Tarsus) and at Jerusalem know that from his earliest days Paul was never anything but a Pharisee. To the Jewish king this might be a recommendation. He repeats that it is for believing in the Resurr