Paul’s Most Epic Courtroom Speech Ever
What’s Acts chapter 26 about?
Paul stands before King Agrippa in what might be the most eloquent defense of the Christian faith ever recorded. It’s part autobiography, part theology, and completely captivating – a former Pharisee explaining how he became Christianity’s greatest advocate.
The Full Context
Picture this: Paul has been sitting in a Roman prison for two years, caught in the political chess game between Jewish leaders who want him dead and Roman officials who can’t figure out what he’s actually done wrong. When the new governor Festus takes office, he’s equally baffled by Paul’s case. Enter King Agrippa II – a Jewish king with Roman backing who actually understands Jewish law and customs. Festus essentially says, “You handle this one.”
This isn’t just any courtroom drama. Acts 26 represents Paul’s most sophisticated audience yet – a king who knows the Hebrew Scriptures, understands Pharisaic theology, and has the political clout to either free Paul or send him to his death. Luke presents this as Paul’s masterpiece defense, where every word matters and the stakes couldn’t be higher. The chapter serves as both the climax of Paul’s legal troubles and a brilliant summary of his entire ministry philosophy.
What the Ancient Words Tell Us
When Paul begins his defense in Acts 26:2, he uses the Greek word hēgēmai for “consider myself fortunate.” This isn’t casual language – it’s the same word used in formal diplomatic correspondence. Paul is treating Agrippa not just as a judge, but as someone worthy of the highest respect.
But here’s where it gets fascinating. In Acts 26:5, Paul describes his former life using akribēs, meaning “strict” or “precise.” This is technical Pharisaic language – he’s essentially saying, “I wasn’t just religious, I was obsessively precise about every detail of the law.”
Grammar Geeks
When Paul says he was “breathing threats and murder” in Acts 26:11, the Greek literally means he was “snorting” like an angry bull. Luke uses empneō – the same word used for a winded horse or an enraged animal. Paul wasn’t just opposed to Christians; he was in a frenzy about it.
The most powerful moment comes in Acts 26:14 when Jesus speaks to Paul tē Hebraidi dialektō – “in the Hebrew language.” This detail matters enormously. Jesus isn’t speaking Greek (the common language) or Aramaic (his usual tongue), but Hebrew – the sacred language of Scripture and temple worship. The resurrected Christ is speaking to Paul in the language of the prophets.
What Would the Original Audience Have Heard?
King Agrippa would have immediately caught something most modern readers miss. When Paul talks about “the hope of the promise made to our fathers” in Acts 26:6, he’s using covenant language that every educated Jew would recognize. Paul isn’t introducing some new religion – he’s claiming that following Jesus is the most Jewish thing you can do.
The phrase “kicking against the goads” in Acts 26:14 would have been instantly familiar to anyone in the Mediterranean world. Farmers used pointed sticks (goads) to direct oxen, and a stubborn ox that kicked against them only hurt itself worse. Agrippa would have smiled at this – Jesus is essentially telling Paul, “You’re being as stubborn as a rebellious ox.”
Did You Know?
King Agrippa II was the great-grandson of Herod the Great and had been educated in Rome. He was one of the few people in the Roman Empire who could genuinely evaluate Paul’s claims about Jewish law and messianic prophecy. His sister Bernice, also present, was rumored to be romantically involved with the future emperor Titus.
When Paul describes his mission to the Gentiles in Acts 26:18, he uses language directly from Isaiah 42:7 and Isaiah 61:1 – the Suffering Servant passages. Agrippa would have immediately recognized that Paul was claiming Jesus fulfilled these messianic prophecies.
Wrestling with the Text
Here’s what puzzles me about this chapter: Why does Paul give such different versions of his Damascus road experience? In Acts 9, Luke says Paul’s companions heard the voice but saw no one. In Acts 22, Paul says they saw the light but didn’t hear the voice. Now in Acts 26:14, he says they all fell to the ground.
But maybe that’s the point. Paul isn’t giving a police report – he’s giving testimony. Each version emphasizes different aspects depending on his audience. To the Jerusalem crowd in Acts 22, he emphasizes that the voice spoke in Hebrew and that his companions couldn’t understand it (highlighting his unique calling). To King Agrippa, he emphasizes that everyone fell down (showing the overwhelming power of the experience).
Wait, That’s Strange…
When Festus interrupts Paul in Acts 26:24, calling him mad, he specifically mentions Paul’s “great learning” (polla grammata). This is odd – since when does education make someone crazy? But Festus is revealing something: Paul’s argument was so sophisticated and well-reasoned that the only way to dismiss it was to claim he was too smart for his own good.
The exchange between Paul and Agrippa in Acts 26:28 is famously difficult to translate. Agrippa’s response could mean “In a short time you’re trying to make me a Christian” or “With little effort you think you can persuade me.” The ambiguity might be intentional – showing that Paul’s argument hit closer to home than Agrippa wanted to admit.
How This Changes Everything
This chapter revolutionizes how we think about Christian apologetics. Paul doesn’t argue from philosophy or emotion – he argues from Jewish Scripture and personal experience. His strategy is brilliant: he shows that Christianity isn’t anti-Jewish but the fulfillment of everything Judaism pointed toward.
Notice Paul’s structure: first he establishes his credibility (I was more Jewish than any of you), then he explains the experience that changed everything (the Damascus road), then he demonstrates how this fits with Scripture (the suffering and rising Messiah), and finally he extends the invitation (this is for everyone, Jew and Gentile alike).
“Paul doesn’t defend Christianity by attacking Judaism – he shows how Christianity is Judaism’s greatest victory.”
The most powerful moment isn’t Paul’s eloquent defense – it’s his simple prayer in Acts 26:29. After all his sophisticated argumentation, he simply says he wishes everyone listening could become what he is, “except for these chains.” Here’s a man who has lost everything for his faith but still considers himself the fortunate one.
Key Takeaway
True conviction isn’t measured by how loudly you argue your case, but by how willing you are to sacrifice for what you believe. Paul’s chains became his credentials.
Further Reading
Internal Links:
External Scholarly Resources:
- The Book of Acts in the Setting of Hellenistic History by Colin J. Hemer
- Paul on Trial: The Book of Acts as a Defense of Christianity by John W. Mauck
- Acts: An Exegetical Commentary by Craig S. Keener
Tags
Acts 26:14, Acts 26:18, Acts 26:28, Damascus road, conversion, testimony, apologetics, Paul’s defense, King Agrippa, Festus, persecution, suffering servant, Jewish-Christian relations, courtroom drama
