Paul in Caesarea, Part 2

Acts 25:1–26:32

Main Idea: Paul’s speech before Festus sets the stage for Paul’s final defense before Agrippa; from the latter we can learn to live as faithful witnesses.

1. Paul Before Festus (25:1-27)
   1. Festus rejects the Jewish leaders’ request (25:1-5).
   2. Festus hears Paul’s defense (25:6-12).
   3. Festus seeks Agrippa’s help (25:13-22).
   4. Festus presents Paul to Agrippa and the assembly (25:23-27).
2. Paul Before Agrippa (26:1-32)
   1. Paul’s generous remark to Agrippa (26:1-3)
   2. Paul’s thoroughly Jewish upbringing (26:4-8; cf. 22:3)
   3. Paul’s persecution of Christians (26:9-11; cf. 22:4-5)
   4. Paul’s conversion (26:12-15; cf. 22:6-11)
   5. Paul’s commission (26:16-18; cf. 22:17-21)
   6. Paul’s witness for Christ (26:19-23)
   7. Paul’s evangelistic appeal to Agrippa (26:24-32)
3. Application for Faithful Witnesses (26:1-32)
   1. Address unbelievers respectfully (26:1-3).
   2. Express what it was like not to believe (26:4-11,14).
   3. Aim to exalt Jesus, not self (26:12-15).
   4. Share the need for and the benefits of the gospel with all types of people (26:16-18).
   5. Stick to the message of the resurrection and the call to repentance based on Scripture (26:19-23).
   6. Rely on the help that comes from God (26:22).
   7. Make specific application boldly (26:24-28).
   8. Be prepared for rejection and ridicule (26:24).
   9. Pray for the people you’re evangelizing (26:29).

Here we come to the final defense speeches of Paul. In them we see God’s faithfulness to his purposes (cf. 23:11) and Paul’s faithfulness to testify to the gospel.

The apostle has addressed the crowd in Jerusalem (22:1-21), the Jewish Council in Jerusalem (23:1-6), and the Roman governor, Felix, in Caesarea (24:1-21). He will now briefly address “the new Felix,” named “Festus” (25:6-12). This sets the stage for Paul’s final address to Agrippa II.

This speech before Agrippa is powerful, gospel filled, inspiring, and exemplary. It gives important insights into bearing testimony to Jesus Christ. Remember, Paul’s general task is the same as ours: articulating the good news about the risen Messiah and calling people to trust in him. Darrell Bock says Paul shows himself to be “the exemplary witness who calls for a response” (Acts, 706). Jesus has saved us and sent us, like Paul, into the world to give the good news (Matt 28:18-20). Salvation doesn’t stop with us. God saved us so we would tell the world about the One who opens eyes, brings people out of darkness into the light, forgives sin, and gives strangers an inheritance (26:18). As we observe how Paul speaks to Agrippa and as we hear afresh Paul’s commission, we can make some important applications for how to be Great Commission Christians.

Acts 26 has several transferable principles for modern-day witnesses. The chapter opens on a hearing designed to give King Agrippa insight into Paul’s case in order that he might advise Governor Festus about what should be included in his report to Caesar (25:26-27). Festus is sending Paul to Rome, but he doesn’t know what to report about him because Paul is innocent. Because Paul’s speech in this case is not technically a legal defense, it is different from the previous speeches. It involves more of a personal biography with a persuasive evangelistic appeal. Here Paul is defending the foundations of the Christian faith, so we should observe Paul’s passion and practice carefully.

Let’s first look at Paul’s trial before Festus, which sets the stage for Paul’s words before Agrippa.

Paul Before Festus

Acts 25:1-27

Festus Rejects the Jewish Leaders’ Request (25:1-5)

Festus replaces Felix as governor of Judea and attempts to bring closure to this unresolved case. Not much is known about Festus, who only served in this position for two years before dying in office. He seems to be more just and moderate than his predecessor, Felix, who was fired by Nero.

Don’t miss that Paul is still serving the Lord Jesus when Felix drops out of the telling and isn’t mentioned again. Mary sang about how the Lord scatters the proud, brings down the mighty from their thrones, and exalts those of humble estate (cf. Luke 1:51-52). We should take heart in God’s sovereign lordship. Though God’s providence sometimes appears to be inefficient (Thomas, Acts, 675), his ways aren’t our ways (Isa 55:8-9). Later, Paul would reflect on God’s sovereignty from a Roman prison cell, telling the Philippians that through his imprisonment the gospel was reaching people it would otherwise not have reached, and other Christians were being encouraged to greater boldness (Phil 1:12-14). Faithfully serve the Lord Jesus and keep trusting in him to work even when you can’t see what he’s doing.

Festus plunged into his work immediately. Three days after reaching Caesarea, he makes a courtesy visit to Jerusalem to meet with the leaders in person. Certain Jews’ feelings toward Paul haven’t changed in the past two years. Some still want to kill Paul. They ask Festus to send Paul to Jerusalem to be tried, but they plan to ambush the apostle on the road. Festus, however, won’t be the Jews’ puppet—at least initially. He wants things done decently and in order.

Festus Hears Paul’s Defense (25:6-12)

After returning to Caesarea, Festus takes his seat on the bench and makes Paul face the accusers. This time they add some physical intimidation as they stand “around him” (v. 7) while bringing the charges. Paul simply denies the accusations, and for the first time he mentions that he hasn’t offended Caesar.

Festus could close the case at this point, but instead he plays politics. Festus, “wanting to do the Jews a favor,” asks Paul if he’s willing to change the venue (v. 9; cf. 24:27). He may have assumed that he would get more clarity on the situation in Jerusalem and clearly still plans to preside over the trial rather than putting it in the hands of the Sanhedrin.

Paul wants to silence all discussion about a possible return to Jerusalem. He strongly replies, insisting that the trumped-up charges are nonsense and Festus knows it (v. 10). Paul adds that he’s not afraid to die, but a death sentence must come from Roman court, not from angry Jewish leaders in Jerusalem (v. 11). Knowing that his only hope of justice involves traveling to Rome, he makes use of his citizen’s right of appeal to Caesar (cf. 25:21,25-26; 26:32; 28:19).

A. W. Tozer said, “Not death but sin should be our great fear” (in Gangel, Acts, 414). To die is “gain” for the Christian (Phil 1:21). This type of attitude gave Paul (and gives us) great boldness and hope.

Festus is in a tight spot now. He can’t set Paul free, for that would offend the Jews. But he can’t convict and sentence Paul, for that would offend Roman law (Stott, Message of Acts, 367). So, after consulting his advisors, he grants the appeal (v. 12).

The Caesar in view here was Nero, who reigned from AD 54 to 68. His latter reign degenerated into immoderation, weird behavior, and violence—especially against Christians—but his earlier reign seems to have been more stable (Polhill, Acts, 492). At this point in history, his notoriously bad behavior had not yet appeared.

Most significant to understanding this portion of Scripture is that in making his appeal, Paul would travel to Rome to bear witness (cf. 19:21; 23:11). Through Paul’s many dangers, toils, and snares, God is working out his purposes for his apostle.

Festus Seeks Agrippa’s Help (25:13-22)

Herod Agrippa II (AD 27–100), whom I. Howard Marshall calls “a petty king” (Acts of the Apostles, 387), and his sister pay a courtesy visit to the new governor not long after Paul’s appeal. This gave Festus the opportunity to get advice on the matter. He knew Agrippa was familiar with imperial politics and Jewish disputes. He was the great-grandson of Herod the Great and the son of Herod Agrippa I. His father had killed James and arrested Peter, both Christian leaders, but was then killed under God’s judgment (Acts 12). The Romans had given Agrippa II various territories in northeast Palestine to rule over, and he ruled over them with the status of a king (ibid., 387). Kenneth Gangel gives further commentary:

[At] approximately thirty-three years of age, he had become king of Chalcis in a.d. 48 and had advanced to control over Abilene, Trachonitis, Acra, Tarichea, and Tiberias. His sister Bernice was one year younger and had come to live with her brother after the death of her husband, who was also her uncle. Throughout the Roman Empire people assumed an incestuous relationship, probably an accurate analysis of the strange situation. (Acts, 418)

Agrippa ruled mainly over the Gentile population. He never reigned over the main Jewish territory of Judea, Samaria, and Galilee as his father had (Polhill, Acts, 492). The Romans did give him custody of the ceremonial vestments worn by the priests on the Day of Atonement. Claudius also gave him the right to appoint high priests for the Jerusalem temple (ibid., 492–93).

Festus reports a Roman version of the case against Paul to Agrippa. He basically echoes Gallio (18:12-15) and Lysias (23:29). The Jews’ dispute with Paul was about theology. It revolved around Paul’s interpretation of the Old Testament and the claim that Jesus was the risen Messiah. I. Howard Marshall notes how everything has now drifted to the subject of the resurrection. “It is interesting that by this stage the question of Paul’s alleged desecration of the temple has quite disappeared from sight, and the topic of the resurrection (23:6; 24:21) has replaced it,” he says (Acts of the Apostles, 388). Festus doesn’t understand the resurrection debate (cf. 26:4). His statement shows how incomprehensible such a belief was to a pagan (Polhill, Acts, 494). He sees this issue as an internal Jewish discussion, not a matter of Roman law (ibid.).

One can’t miss the parallels to Jesus’s case here. Both Paul and Jesus were prosecuted before a Roman governor (Pilate/Festus) and then brought before a Jewish king (Herod Antipas/Herod Agrippa II; see Luke 23:6-12). Both Paul and Jesus were found to be innocent (see Luke 23:4,13-16,22). But Jesus would die at the hand of Pilate, and Paul would be sent to Rome for further trial. Paul, whether he realizes it or not, is walking in the footsteps of Jesus.

Festus concluded by bringing Agrippa up to speed on Paul’s appeal to Caesar (v. 21). Agrippa, like his great uncle, Herod Antipas in Luke 23:8, was curious about the matter. Festus assured Agrippa that he would hear from Paul the next day.

Festus Presents Paul to Agrippa and the Assembly (25:23-27)

The next morning, in spite of having just a day’s notice, Festus, Bernice, and Agrippa were able to pull off a grand public event filled with “great pomp” (v. 23, Greek fantasia, our “fantasy”) during which Paul would be heard. Each knew how to put on appearances. Luke mentions the many dignitaries in attendance, who would have been predominately Gentile (Johnson, Let’s Study Acts, 307). Paul is summoned to enter when the event reaches its climax.

Festus speaks with great rhetorical exaggeration, claiming that the “whole” Jewish community was shouting for Paul’s execution, but being a just governor, he delivered Paul. Festus then absolves himself from further responsibility by mentioning Paul’s appeal. Finally, Festus sets the agenda. He has assembled this group of people to assist him in writing up charges against Paul. Of course, he had none to write at this point because he knew Paul was innocent.

Jesus originally promised Paul that he would testify before Gentiles and kings and the people of Israel (9:15). Jesus had also previously warned his disciples that they would be brought before kings and governors, but he assured them that he would give them words of wisdom to speak (Luke 21:12-15; 2 Cor 5:20) in order to make them bold witnesses. In the following paragraphs we see that the Lord Jesus was faithful to his word. Understand that Festus and Agrippa could decide absolutely nothing about the outcome for Paul. He had appealed to Caesar. In their view these two authorities had assembled to gather information and put on a show. But what was really happening was that the Lord Jesus was accomplishing his agenda in Paul’s life. His testimony before Agrippa is gripping.

When you give a defense of the gospel, the Lord Jesus is with you. Rely on him as you make the good news known.

Paul Before Agrippa

Acts 26:1-32

Paul’s speech is stated carefully and stylistically; it’s appropriate for his audience. Commentator Ben Witherington notes six elements in Greek rhetorical style at work here (Acts of the Apostles, 737–38). Additionally, this speech is similar to Paul’s speech before the Jewish mob (22:1-21). Within this life summary, two themes dominate. First, Paul magnifies the cross and resurrection (26:6-8,22-23). Second, Paul insists that this new faith is actually an extension of Judaism (Bock, Acts, 705). While Paul addresses a largely Gentile assembly and alludes to a number of witnesses present, the speech is more for Agrippa’s benefit than anyone else’s. Paul tries to persuade King Agrippa to bow before King Jesus (Johnson, Let’s Study Acts, 312). Paul is a man with a commission. He’s not pouting, complaining, or trying to negotiate a deal in front of this monarch. He’s preaching the gospel to him.

Paul’s Generous Remark to Agrippa (26:1-3)

Agrippa is in charge of the meeting. Paul begins his “defense” (apologia) of the gospel by first stretching out his hand as a sign of respect for the Jewish king, not as a sign for silencing the crowd (Bruce, Book of Acts, 461). Paul then makes a generous comment to the king (capitatio benevolentiae), noting the king’s familiarity with Jewish customs. He then respectfully asks Agrippa to listen patiently to his defense.

Paul’s Thoroughly Jewish Upbringing (26:4-8; cf. 22:3)

Paul describes his strict upbringing in Judaism. He then states a major theme in the speech: his faith is not a violation of his Jewish heritage; his faith actually links to the Old Testament’s promises (Bock, Acts, 714). Jesus’s death and resurrection are fulfillments of the Jewish messianic hope. Paul, then, is saying that he has never left his Jewish tradition. His faith is rooted in a belief the Jews share.

Now Paul addresses the wider assembly, asking a striking rhetorical question: “Why do any of you consider it incredible that God raises the dead?” (v. 8; emphasis added). Of course the question is really a statement that the idea is actually not so far-fetched. Central to the shared Jewish hope was the resurrection. The Jews prayed for its fulfillment in their worship day and night (Polhill, Acts, 500). The Pharisees, in fact, only have to accept that Jesus himself was resurrected, for they already believed in a resurrection. The Sadducees would need to reverse their position, and the Gentiles—like Festus—would have to adjust the most since they generally didn’t even discuss the resurrection (Bock, Acts, 715). Yet we have seen the Jews’ opposition to this claim that God raised Jesus from the dead. In other words, both Jew and Gentile found it incredible. Not much has changed.

Paul’s Persecution of Christians (26:9-11; cf. 22:4-5)

Next, Paul admits that he once found the resurrection incredible. More than that, Paul—then known as Saul—persecuted Christians (v. 9; cf. 2:22). Eventually, Paul would know Jesus as “Lord,” but at first, he looked on Jesus of Nazareth and his people with contempt. He locked up the “saints” in prison and voted for their deaths (vv. 9-10). Further, Paul “punished” Christians and tried to make them deny who Jesus really is or even to curse him (Bock, Acts, 715).

Paul’s Conversion (26:12-15; cf. 22:6-11)

But then Paul the terrorist, having been commissioned by the chief priest to continue his persecution, became Paul the evangelist when he met Jesus on the Damascus Road. To paraphrase, Paul says to Agrippa, “I saw a light; I heard a voice” (vv. 13-14). The light was brighter than the sun. Everyone fell down at its appearance, so this wasn’t a private experience for Paul; it was a real, external experience (Bock, Acts, 716).

We find this additional comment in this telling of Paul’s testimony: “It is hard for you to kick against the goads,” Jesus said to him (26:14). Goads were sharp sticks used to prod and direct an animal. So Paul was kicking against the Lord’s discipline and direction (Bock, Acts, 716). Paul seems to have been resisting the Spirit’s conviction, especially during Stephen’s speech and martyrdom. Jesus was telling Paul to stop rejecting his call and to end the persecution—essentially saying, “Stop fighting me and submit to me” (cf. 5:39).

Paul’s Commission (26:16-18; cf. 22:17-21)

“This commission constitutes the center and climax of Paul’s entire speech,” John Polhill notes. “It’s virtually repeated in Paul’s closing words” (cf. vv. 22-23; Acts, 503). Paul’s commission reflects the prophetic tradition. Like Ezekiel, Paul was directed to rise and stand on his feet (v. 16; cf. Ezek 2:1). As in the case of the prophets, the Lord sent Paul (cf. Ezek 2:3) and promised to rescue him from his enemies (v. 17; cf. Jer 1:6-8; Acts 27). Paul was appointed as a “servant” and a “witness” of the things associated with Christ (v. 16). “His whole story in Acts has shown his faithful witness—before Jews and Gentiles, Greeks and Romans, peasants, philosophers, and kings” (ibid.). Every Christian stands in this line of being a servant of Jesus and a witness for him (1:8).

The Lord called Paul to proclaim the comprehensive benefits of the gospel (vv. 18-19) to a comprehensive audience. The latter is referenced in verse 17: “your people” and “the Gentiles”; and in verse 22: “both small and great.” This is a reminder that no one is beyond the reach of or need for God’s saving grace.

The phrase “both small and great” reminds me of a story about the great British preacher, Martyn Lloyd-Jones. After he delivered a sermon at a meeting at Cambridge University, a minister invited some students over to his home to ask Lloyd-Jones questions. One student said to the guest, “I listened to your sermon. And I can see how this sort of message appeals to farmers around here, but I fail to see how it’s relevant to academics like myself and my colleagues.” To this Lloyd-Jones replied, “Well, the last time I checked, Cambridge students were made of the same dull clay as the farm workers in the fields” (quoted in Begg, “Persuasive Preaching”). In other words, the gospel message is the same for both small and great because people from all walks of life share the same need for a Savior.

Regarding the benefits of the gospel, Paul indirectly informs Agrippa and the audience about their own desperate spiritual condition and need for salvation. Paul could have been vague when talking about what the Lord told him to do. Instead, he leaves the king with something he should process personally. He brings up the universal need for the wonderful privileges of the gospel. First, the gospel sets people free from spiritual confusion and ignorance, a fact indicated by the phrases “open their eyes” and turning from “darkness to light” (v. 18; cf. 2 Cor 4:4,6). Second, the gospel sets people free from the oppressive tyranny of their souls (Johnson, Let’s Study Acts, 316). By placing faith in Christ, they go from “the power of Satan to God.” While not a popular concept, this is biblically true nonetheless (Eph 2:1-3; Col 1:13). Third, the gospel sets people free from guilt, condemnation, and eternal punishment when they “receive forgiveness of sins” (v. 18; cf. Rom 4:25–5:1). And finally, the gospel provides disinherited wanderers a “share among those who are sanctified” (v. 18). This concept speaks of a home of “unimaginable comfort and impregnable security” (ibid; Acts 20:32; Col 1:12).

Who is the source of these gospel blessings? Jesus Christ. Only by placing “faith in” the Lord Jesus Christ, the One who suffered and rose from the dead, do we receive new life, new identity, and a living hope.

Paul’s Witness for Christ (26:19-23)

Beginning in verse 19 Paul shows how he carried out the commission Christ gave him. He preached in Damascus, in Jerusalem, in all of Judea, and to the Gentiles (v. 20). With a message of repentance reminiscent of John the Baptist’s (Luke 3:8), Paul urges everyone to bear fruit in a way that reflects their new life in Christ. While good works aren’t the basis of salvation, they are the fruit of salvation (cf. 2 Cor 13:5-7; Gal 5:22-23; Eph 2:8-10; Titus 2:14; 3:8).

Paul then describes that he preaches the Christ of Scripture to everyone through “help from God” (vv. 22-23). God provides the power, and God provides the message, which centers on a person, Jesus Christ.

Paul’s statement about the prophets and Moses reminds us of Jesus’s teaching on the road to Emmaus (Luke 24:44-47). Paul notes that he’s simply a preacher of the Jewish promise and hope. His preaching, then, in a sense, isn’t new; it’s rooted in the old Hebrew Scriptures (Bock, Acts, 721). Paul didn’t make up this message. He’s simply preaching the fulfillment of this great hope, which culminates in the risen Messiah (cf. Job 19:25-27; Pss 16:9-11; 49:15; 73:24; Isa 26:19; Dan 12:2). Paul adds that Jesus is the light shining in the darkness (cf. Isa 42:6; 49:6; 60:3; Luke 1:78-79), which is proclaimed to both Jews and Gentiles (Acts 26:23). As a servant to the Servant, fulfilling his role as a witness of Christ, Paul was accomplishing Jesus’s purpose of being light to the nations (Polhill, Acts, 506).

Paul’s Evangelistic Appeal to Agrippa (26:24-32)

Festus can’t contain himself after hearing Paul’s message (cf. 25:19) and thus interrupts Paul’s speech. He says Paul is insane for believing such things (v. 24; cf. 2 Cor 5:13). A belief in the resurrection was, in fact, a crazy idea to Romans. Festus’s outburst serves as a reminder that the gospel really is “foolishness” to some (1 Cor 1:23; cf. Acts 17:18,32). Nonetheless, Paul defends himself respectfully and candidly, assuring Festus that he’s speaking “true and rational words” (v. 25 ESV).

Paul then pivots his attention back to King Agrippa. He disarms the king, nudging him and wooing him over to his side. Paul here assumes that Agrippa is familiar with the ministry of Jesus because it didn’t take place “in a corner” (v. 26). Christianity isn’t a secret cult. Further, the message about the Messiah is actually rooted in the teachings of the Old Testament prophets, whom Paul assumes Agrippa trusts (v. 27). In other words, Agrippa should be able to understand and appreciate what Paul is saying (Bock, Acts, 723).

Agrippa, however, dodges the question. He can’t say he denies the prophets, but he also doesn’t want to say yes and have Paul press him further (Polhill, Acts, 5–8). Kenneth Gangel summarizes his response:

This king had been in politics for over ten years. He wasn’t about to change his religious viewpoints on the basis of one sermon in a Roman hall. (Acts, 436).

At this point Paul, growing bolder still, makes a direct evangelistic appeal (v. 29). Paul wanted everyone to believe the good news about Jesus—regardless of how long it took. He wanted them to have what he enjoyed in Christ. In this captivating scene the people listening are actually the ones in chains, in spiritual bondage. Paul, on the other hand, can still soar in joyful praise even while physically chained. He wants freedom and joy for his audience.

Paul’s evangelistic desire is conveyed here as he makes a prayerful wish: “I wish before God,” or “I pray to God” (NIV). Paul’s statement reflects the heart of one interceding for the lost audience. The man had been beaten and persecuted by Jews and ridiculed by the Romans, but he still wanted people to know the Savior! Once again Paul gives us a model for witnessing to unbelievers—not only in words but also in heart.

Finally, Agrippa rises to his feet (v. 30). The speech is over. Agrippa, Bernice, and other prominent people meet together and privately affirm Paul’s innocence (v. 31; 25:19-20,25). As in the case of Jesus, Paul is so thoroughly innocent that he isn’t even worthy of imprisonment (Bock, Acts, 724). Agrippa thus concludes that Paul could go free if he hadn’t appealed to Caesar (v. 32). But since nothing can short-circuit such an appeal, it’s time to honor Caesar by asking him to render a decision in Paul’s case (ibid.).

Paul faithfully delivered the gospel. Agrippa tragically rejected Israel’s Messiah. It was time for Paul to continue testifying to the gospel of grace in Rome.

Application for Faithful Witnesses

26:1-32

We could draw a seemingly endless number of application points from this text with regard to being faithful witnesses in the modern world. I’ll focus on nine.

Address Unbelievers Respectfully (26:1-3)

Paul’s generous and courteous comment to Agrippa reflects the spirit of Peter’s words to Christians living in a hostile culture:

In your hearts regard Christ the Lord as holy, ready at any time to give a defense to anyone who asks you for a reason for the hope that is in you. Yet do this with gentleness and respect, keeping a clear conscience, so that when you are accused, those who disparage your good conduct in Christ will be put to shame. (1 Pet 3:15-16; emphasis added)

What we say is more important than how we say it, but our delivery methods and tone matter to God and to those we’re addressing. Therefore, we should seek to blend truthfulness with tenderness and courage with compassion.

Express What It Was like Not to Believe (26:4-11,14)

Paul’s recounting of his former way of life before his conversion illustrates this approach. Sometimes it helps people understand the gospel when we explain our perspectives and practices prior to our acceptance of Christ. In sympathizing with our audiences in this way, we may gain better hearings. To be clear, our personal stories are not the gospel, but our ability to identify with our listeners is important.

Think about ways you once “kick[ed] against the goads” (v. 14) and be prepared to summarize your experiences. Doing so can ready you to connect with hearers when you tell the good news. Plan to lovingly explain your former assumptions, misconceptions, and even sins from which the Lord delivered you. Not everyone has a story as dramatic as Paul’s, but choosing personal transparency can go a long way in helping you connect with audiences of all sizes.

Aim to Exalt Jesus, Not Self (26:12-15)

Paul’s Damascus road story is ultimately a story about Jesus, not one about Paul. The apostle always took care to keep Jesus the hero of his testimony, and this is a great reminder that Jesus should always be the clear hero of the personal stories we tell too. It sounds too obvious to mention, but when speaking to unbelievers, we should speak a lot about Jesus. Like Paul, we must keep talking about him again and again. Even when we begin a spiritual conversation by talking about our own lives, we need to use threads of those stories to point hearers to the Savior.

Share the Need for and the Benefits of the Gospel—with All Types of People (26:16-18)

The evangelists in Acts kept speaking about the Lord’s grace in opening eyes, in transferring people into the kingdom of light, in transferring them into the power of God from out of the grip of Satan, and in granting them an inheritance. So, like Paul, we must speak to all people groups, “both small and great,” about their need for the gospel and about the amazing benefits of embracing the gospel. We must speak honestly about the sinful condition of humans and about the amazing grace of Jesus toward sinners.

Stick to the Message of the Resurrection and the Call to Repentance Based on Scripture (26:19-23)

If you ever have any doubt about what to say when bearing witness, head for the cross, to an account of the resurrection, and then give a clear call for repentance. From the first chapter of Acts onward, Luke continues to emphasize the Messiah who suffered, died, and rose from the dead. Present in the preaching of the apostles was the promised Messiah of the Scriptures. And also present was the call to repent and believe. Until we see Christ, let’s not get tired of talking about the heart of the gospel.

Rely on the Help That Comes from God (26:22)

Paul’s comment in verse 22 reminds us that our help comes from God. To be faithful servants and witnesses of Jesus, we need to rely on Jesus for power and grace.

Make Specific Application Boldly (26:24-28)

The gospel demands a response, and we should be ready to pose some probing questions to our unbelieving neighbors. We must give them clear chances to accept or reject Christ. Paul certainly did so with Agrippa. Be respectful but not cowardly.

Be Prepared for Rejection and Ridicule (26:24)

Festus called Paul insane, and we may expect similar comments to be aimed at us when we follow Paul’s example. We’re simply called to deliver the message about humanity’s need for Jesus. Only God converts. We can thus trust him with the results of our efforts, and we can rest in his presence when attacked.

Pray for the People You’re Evangelizing (26:29)

Paul’s words to the crowd, “I wish before God,” remind us of what kind of hearts we as modern evangelists need. Paul prayerfully desires everyone in the assembly to know Jesus. This suggests that he has a heart of compassion toward his hearers. We shouldn’t see unbelievers as projects, then, but as people made in God’s image who, because of sin, are in need of God’s salvation. We should desire that they come to know the same saving grace that we have experienced through the Savior (cf. Rom 10:1; 1 Tim 2:1-4).

May God grant us help to make his grace known to a broken world in loving ways. That same grace that changed Paul has changed us. We must proclaim it.

Reflect and Discuss

1. Identify the similarities between Jesus’s trials in Luke 23:1-25 and Paul’s trials in Acts 24–25.
2. What does Festus say to Agrippa about Paul in 25:13-22? What do you find most interesting about his statements?
3. How does Paul’s speech in Acts 26 magnify the resurrection?
4. How does Paul’s speech in Acts 26 show Christ as the fulfillment of Jewish hope?
5. How does Paul speak both respectfully and boldly to Agrippa?
6. Explain how a person might be “kick[ing] against the goads” (26:14).
7. What do modern believers share in common with Paul’s commission?
8. What does it mean to “do works worthy of repentance” (26:20)?
9. How might remembering Festus’s response to Paul in 26:24 help prepare us to do evangelism?
10. Take a few moments to pray for the salvation of your unbelieving friends, neighbors, coworkers, and family members. In a paragraph or two, summarize your own before-and-after-meeting-Christ story. Then identify a thread in the story that could help you transition smoothly into a presentation of the gospel.