Paul's defense before Agrippa II is the longest and most developed account of his conversion in the NT: he recalls his pre-Christian zeal in persecuting the saints, his Damascus road experience (the vision's brightness exceeds the sun's brilliance, Paul hears a voice directing him to stand on his feet, and the risen Jesus sends him to open the eyes of the Gentiles and turn them from darkness to light), and his subsequent obedience in preaching repentance and faith in Jesus. The reference to kicking against the goads—a proverb for futile resistance to divine purpose—frames Paul's pre-conversion career as a resistance that the Spirit had already begun to bend toward surrender; the metaphor suggests that the Spirit's call was operative in Paul's conscience even during his persecution. Agrippa's nearly-persuaded response—You are trying to persuade me to be a Christian—indicates the king's engagement with Paul's testimony and the power of the gospel's claim even on the unconverted; Paul's reply (I long for you and all who are listening today to be what I am, except for these chains) affirms both the universality of the gospel's offer and the apostle's acceptance of his imprisonment as the cost of witness. The shared conclusion among Festus, Agrippa, and Bernice that Paul could have been set free if he had not appealed to Caesar establishes that Roman law protects the gospel's advance and that divine providence works through political structures.
Acts 26:1
Then Agrippa said to Paul, 'You have permission to speak for yourself.' So Paul motioned with his hand and began his defense. - Agrippa's permission ('You have permission to speak for yourself,' soi epitetraptal soi legein, soi epitetraptal soi legein-literally 'to you it is permitted to speak') grants Paul the floor. His gesture-motioning with his hand (kineō tēn cheira, kineō tēn cheira)-recalls the classical orator's pose. The defense (apologia, apologia) will be the longest of the three in Acts, the most developed retelling of his conversion, and addressed to a sympathetic Jewish audience of rank.
Acts 26:2
'King Agrippa, I consider myself fortunate to stand before you today as I make my defense against all the accusations of the Jews. - Paul addresses Agrippa with deference ('consider myself fortunate,' hēgeomai emauton makarian, hēgeomai emauton makarian), acknowledging the king's status. His framing ('stand before you today') marks this as a privilege, not a trial in the ordinary sense. He positions himself not as criminal but as defendant facing 'accusations' (kategoría, kategoría)-plural, indicating their multiplicity and their weakness when enumerated.
Acts 26:3
'Especially so because you are well acquainted with all the Jewish customs and controversies. Therefore, I beg you to listen to me patiently. - Paul appeals to Agrippa's knowledge: the king, raised in the Jewish tradition, understands both 'customs' (ethos, ethos) and 'controversies' (zētēma, zētēma-'questions at issue'). His request for patient hearing ('listen...patiently,' makrothymeō, makrothymeō-'be long-suffering, forbearing') treats Agrippa as capable of understanding nuance. Paul's tone is respectful, strategic, and appealing to the king's intellectual capacity.
Acts 26:4
'The Jewish people all know the way I have lived my whole life from my youth, spent in my own country and also in Jerusalem. - Paul establishes his credentials as a Jew: his entire life (zōē, zōē) has been lived publicly in the Jewish homeland. 'From my youth' (apo neotētos, apo neotētos) emphasizes continuity with Jewish life. The reference to Jerusalem (where his activity as a zealous persecutor would have been known) strengthens his claim: he did not come to Judaism as an outsider but was formed entirely within it.
Acts 26:5
'They have known me for a long time and can testify, if they are willing, that according to the strictest sect of our religion, I lived as a Pharisee. - Paul invokes the testimony of 'those who have known me a long time' (prosthen, prosthen-'from before'); they 'can testify' (dynamai martyreō, dynamai martyreō-'are able to witness'). His affiliation with 'the strictest sect' (akribēstátē hairesis, akribēstátē hairesis-'most exact/rigorous party') and his practice as a Pharisee (Pharisaios, Pharisaios) are matters of public knowledge. He claims the highest form of Jewish observance as his starting point.
Acts 26:6
'And now it is because of my hope in what God has promised our ancestors that I am on trial here today. - The transition ('And now') marks the shift from his past as a zealous Pharisee to his present as a prisoner. His 'hope' (elpis, elpis) is 'in what God has promised our ancestors' (epi tē elpidi tēs epangelias tēs genomenēs hypo tou theou pros tous pateras hēmōn, epi tē elpidi tēs epangelias tēs genomenēs hypo tou theou pros tous pateras hēmōn-'based on the hope of the promise made by God to our fathers'). He anchors Christian hope in Jewish ancestral promise, making his faith not a break from Judaism but its fulfillment.
Acts 26:7
'This is the promise our twelve tribes are hoping to see fulfilled as they earnestly serve God day and night. O King, it is because of this hope that I am being accused by the Jews. - The 'twelve tribes' (dōdeka phylai, dōdeka phylai) represent all Israel, unified in an 'earnest' (ektenēs, ektenēs-'intense, stretched out') service 'day and night' (nykta kai hēmeran, nykta kai hēmeran). Their hope and Paul's are one. His accusation, therefore, is paradoxical: the Jews prosecute him for believing what they themselves expect-the fulfillment of God's promise to Israel. He frames his imprisonment as itself fulfilling the promise (through witnessing to it before the Gentile world).
Acts 26:8
'Why should any of you consider it incredible that God raises the dead? - Paul's rhetorical question cuts to the heart of the conflict: resurrection is not alien to Jewish belief. The God who created life and made promises to the ancestors must have the power to raise the dead (egeirō tous nekrous, egeirō tous nekrous). He appeals to a central Jewish doctrine (belief in resurrection), making the Christian claim (Jesus's resurrection) a natural extension of what any loyal Jew should accept.
Acts 26:9
'I too was convinced that I ought to do all that was possible to oppose the name of Jesus of Nazareth. - Paul confesses his former stance: he 'was convinced' (edokei, edokei-'it seemed good to me, I was persuaded') that he 'ought' (dei, dei-'it is necessary') to oppose the name (onoma, onoma) of Jesus. His language shows how sincere conviction drove his persecution. He was not evil but mistaken, zealous but misguided. This confession establishes his transformation as real and dramatic, not mere opinion change.
Acts 26:10
'And that is just what I did in Jerusalem. On the authority of the chief priests I put many of the Lord's people in prison, and when they were being put to death, I cast my vote against them. - Paul admits to active persecution: imprisoning believers (deō, deō-'bind') and voting for their execution (psēphos, psēphos-'vote, stone'). His reference to 'the authority of the chief priests' (exousia para tōn archierēōn, exousia para tōn archierēōn) shows he acted as their agent. His vivid self-accusation ('cast my vote...against them') accepts moral responsibility. This honesty-admitting his past violence-paradoxically builds credibility for his transformation.
Acts 26:11
'Many a time I went from one synagogue to another to have them punished, and I tried to force them to blaspheme. Being furiously enraged at them, I even hunted them down in foreign cities. - Paul's recital intensifies: 'from one synagogue to another' (kata pasas tas synagōgas, kata pasas tas synagōgas-'throughout all the synagogues'), he pursued believers, trying to 'force them to blaspheme' (blasphēmeō, blasphēmeō-'speak against the faith'). His rage was 'furious' (perissos, perissos-'exceedingly'), driving him even to 'foreign cities' (epi tas exō poleis, epi tas exō poleis). His pursuit of Christians became a crusade of cosmic significance-until his vision stopped him.
Acts 26:12
'On one of these journeys I was going to Damascus with the authority and commission of the chief priests. - Paul reaches the turning point: his mission to Damascus, armed with 'authority and commission' (exousia kai epitropē, exousia kai epitropē) from the Jerusalem leadership. He was acting as their official agent, fully authorized, fully convinced of his righteousness. This detail emphasizes his total commitment to the persecution and the shock of what comes next.
Acts 26:13
'About noon, O King, as I was on the road, I saw a light from heaven, brighter than the sun, flashing around me and my companions. - The vision (thea, thea) unfolds with sensory precision: 'about noon' (peri mesēmbrían, peri mesēmbrían-'midday,' when the sun is brightest), 'a light from heaven' (phōs ex ouranou, phōs ex ouranou) 'brighter than the sun' (hyper tēn lamprotēta tou hēliou, hyper tēn lamprotēta tou hēliou). The light is not gentle but overwhelming, 'flashing around' (perilampō, perilampō-'shining around') him and his companions (hoi syn emoi poreuomenoi, hoi syn emoi poreuomenoi). The divine interrupts the mundane with overwhelming force.
Acts 26:14
'We all fell to the ground, and I heard a voice saying to me in Aramaic, 'Saul, Saul, why do you persecute me? It is hard for you to kick against the goads.' - All fall prostrate (piptō, piptō-'fall'); Paul hears the voice in Aramaic (Hebrais, Hebrais-'in Hebrew,' i.e., Aramaic), addressing him by his Hebrew name. The voice's question cuts to the core: why persecute 'me' (eme, eme)-identifying the persecuted Christians with the risen Jesus. The proverb 'hard to kick against the goads' (sklēron soi pros kentra laktizein, sklēron soi pros kentra laktizein) invokes the image of an animal resisting a goad, causing itself pain. Paul's persecution is not success but self-destruction.
Acts 26:15
'Then I asked, 'Who are you, Lord?' And the Lord replied, 'I am Jesus, whom you are persecuting.' - Paul's question (Tis ei, kyrie?, Tis ei, kyrie?-'Who are you, Lord?') receives the answer that reverses his world: 'I am Jesus, whom you are persecuting' (Egō eimi Iēsous hon sy diōkeis, Egō eimi Iēsous hon sy diōkeis). The identification is direct and personal: persecution of the church is persecution of Jesus. The name 'Jesus' (Iēsous, Iēsous), now revealed as the risen Lord, was the name Paul had been trying to eliminate. That name is now his vision, his mission, his salvation.
Acts 26:16
'Now get up and stand on your feet. I have appeared to you to appoint you as a servant and as a witness of what you have seen of me and of what I will show you.' - The risen Jesus commands Paul to rise (egeirō, egeirō-'raise up'), the same word used for raising the dead. Paul is called to be a 'servant' (hyperetēs, hyperetēs-'assistant, attendant') and 'witness' (martys, martys-'one who testifies'). His role is defined by what he 'has seen' (ha...heōrakas, ha...heōrakas-'which you have seen') and what Jesus 'will show' (optanomai, optanomai-'will reveal') him. The vision at Damascus inaugurates a lifelong commission.
Acts 26:17
'I will rescue you from your own people and from the Gentiles. I am sending you to open their eyes and turn them from darkness to light and from the power of Satan to God, so that they may receive forgiveness of sins and a place among those who are sanctified by faith in me.' - Jesus's commission has cosmic scope: Paul will be sent (apostellō, apostellō-'send as an envoy') to both Jews ('your own people') and Gentiles. His mission is to 'open their eyes' (anoigō ophthalmos, anoigō ophthalmos-'open eyes,' recalling blindness metaphors), 'turn them from darkness to light' (epistrephō apo skotos pros phōs, epistrephō apo skotos pros phōs-'turn back from darkness to light'), and transfer them 'from the power of Satan to God' (ek tēs exousias tou Satana epi ton theon, ek tēs exousias tou Satana epi ton theon-'from Satan's authority to God's'). The result is 'forgiveness of sins' (aphesis hamartiōn, aphesis hamartiōn) and a 'place among those sanctified' (meros en tois hēgiasmenois, meros en tois hēgiasmenois-'a lot/inheritance among the holy ones') through faith.
Acts 26:18
(The phrase about opening eyes and turning from darkness to light is the continuation of Jesus's commission.) - This entire section flows as a single divine mandate, outlining Paul's apostolic mission in terms of enlightenment and restoration of relationship with God.
Acts 26:19
'So then, King Agrippa, I was not disobedient to the heavenly vision. - Paul affirms his obedience (apeitheo, apeitheo-negated: 'not disobedient') to 'the heavenly vision' (optasia, optasia-'apparition, vision'). His decisive statement anchors everything that follows: his persecutions, his imprisonment, his present trial-all flow from his faithful response to the vision. Obedience is his defense against all charges: he is guilty only of obeying God.
Acts 26:20
'First to those in Damascus, then to those in Jerusalem and in all Judea, and then to the Gentiles, I proclaimed that they should repent and turn to God and demonstrate their repentance by their deeds.' - Paul traces the geographic and ethnic scope of his witness: Damascus, Jerusalem, Judea, and then Gentiles (kēryssō, kēryssō-'proclaim, preach'). His message is 'repentance and turning to God' (metanoeō kai epistrephō pros ton theon, metanoeō kai epistrephō pros ton theon), 'demonstrated by deeds' (erga axia tēs metanoias, erga axia tēs metanoias-'works worthy of repentance'). This is not novelty but the apostolic message, consistent with Peter and the Jerusalem church.
Acts 26:21
'That is why some Jews seized me in the temple courts and tried to kill me.' - Paul connects his witness to his suffering: his proclamation provoked the Jews who 'seized' him (harpazō, harpazō-'snatch, seize violently') in the temple (hieron, hieron) and tried to 'kill' him (diachierizomai, diachierizomai-'murder'). His persecution follows naturally from his mission: he proclaimed to Jews what they rejected, and they responded with violence. Yet he survived, indicating God's protection.
Acts 26:22
'But God has helped me to this very day; so I stand here and testify to small and great alike. I am saying nothing beyond what the prophets and Moses said would happen- - Paul celebrates God's aid (epikoria, epikoria-'help, assistance') 'to this very day' (achri tēs hēmeras tautēs, achri tēs hēmeras tautēs). His testimony before kings (small and great, mikroi te kai megaloi, mikroi te kai megaloi) is itself vindication: he is a living witness. His teaching is not novelty but 'nothing beyond what the prophets and Moses said would happen' (ouden ektos hōn ho logos, ouden ektos hōn ho logos-'nothing outside what...'). He grounds his claims in Scripture.
Acts 26:23
'that the Messiah would suffer and, as the first to rise from the dead, would bring the message of light to his own people and to the Gentiles.' - The prophetic fulfillment Paul claims is that the Messiah would: (1) suffer (pathetós, pathetós-'capable of suffering'), (2) be 'the first to rise from the dead' (anastaseōs nekrōn, anastaseōs nekrōn-'first from resurrection of the dead'), and (3) 'bring light to his people and Gentiles' (phōs, phōs-'light'). This trilogy-suffering, resurrection, universal proclamation-ties all three to prophetic expectation, making the Christian claim the completion of Judaism's own promises.
Acts 26:24
At this point Festus interrupted Paul's defense. 'You are out of your mind, Paul!' he shouted. 'Your great learning is driving you insane!' - Festus's interruption ('you are out of your mind,' mainomai, mainomai-'you are mad, raving') reveals the limits of pagan reason when confronted with resurrection. The 'great learning' (mathēsis, mathēsis-'learning, study') Festus perceives, paradoxically, drives Paul to 'insanity' (paraphrosynē, paraphrosynē-'madness'). The resurrection claim, grounded in Scripture and experience, sounds like madness to Gentile ears. Festus cannot process resurrection, not because it is illogical but because it violates his materialist assumptions.
Acts 26:25
'I am not insane, most excellent Festus,' Paul replied. 'What I am saying is true and reasonable.' - Paul's response is calm and firm: he is not insane. What he says is 'true' (alēthēs, alēthēs-'true') and 'reasonable' (sōphrōn, sōphrōn-'sound, sensible, temperate'). He appeals to truth and rationality, not mysticism. The resurrection of Jesus is not irrational but the logical conclusion of the evidence (his appearances, the conversion of doubters, the transformation of frightened disciples into bold proclaimers).
Acts 26:26
'The king is familiar with these things, and I can speak freely to him. I am convinced that none of this has escaped his notice, because it was not done in a corner.' - Paul turns from Festus to Agrippa, addressing the king directly. 'These things' (toutois, toutois-'these matters') are 'known to the king' (ginōskō, ginōskō-'known, familiar'). Paul asserts that Jesus's life, death, and resurrection were not hidden ('not done in a corner,' ou gar en gōnia, ou gar en gōnia-'not in a corner,' i.e., publicly, widely witnessed). The appeal to public knowledge makes the resurrection claim verifiable, not esoteric.
Acts 26:27
'King Agrippa, do you believe the prophets? I know you do.' - Paul's penetrating question-'do you believe the prophets?'-cuts to the root. Agrippa, as a Jewish king, cannot deny Scripture. Paul's assertion 'I know you do' (oida hoti pisteueis, oida hoti pisteueis-'I know that you believe') is both respectful and challenging: if Agrippa believes the prophets, he must accept their fulfillment in Jesus.
Acts 26:28
'Then Agrippa said to Paul, 'Do you think that in such a short time you can persuade me to be a Christian?' - Agrippa's response is famous: 'Do you think...you can persuade me to be a Christian?' (En oligō me peithein Christianon geneesthai, En oligō me peithein Christianon geneesthai-'in a little [time] you persuade me to become a Christian?'). His words are ambiguous: are they serious resistance or playful acknowledgment that Paul nearly convinced him? The verb 'persuade' (peithō, peithō) is passive, suggesting Paul's argument is having force. The phrase 'in such a short time' (en oligō, en oligō-'in little') underscores both the brevity of Paul's opportunity and the power of his words.
Acts 26:29
'Paul replied, 'Short time or long-I pray to God that not only you but all who are listening to me today may become what I am, except for these chains.' - Paul's response shows his pastoral heart and his confidence in the gospel's power: he prays that 'not only you but all who are listening to me today' become Christians. His phrase 'except for these chains' (plēn tōn desmōn toutōn, plēn tōn desmōn toutōn) is poignant: he wishes for them his faith but not his suffering. His imprisonment is the cost of witness, not its essence. The prayer itself-directed to God-is prayer offered publicly before the king, an act of worship that positions God's will above Agrippa's authority.
Acts 26:30
The king rose, and with him the governor and Bernice and those sitting with them. - The formal assembly breaks up. Agrippa's rising signals dismissal; Festus, Bernice, and the assembled magnates follow. The scene transitions from courtroom to informal deliberation, suggesting the gravity of what has been heard.
Acts 26:31
They left the room, and while talking with one another, they said, 'This man is not doing anything that deserves death or imprisonment.' - The verdict emerges in private conversation: 'This man is not doing anything that deserves death or imprisonment' (ouden...axion thanatou ē desmōn, ouden...axion thanatou ē desmōn-'nothing worthy of death or bonds'). All three authorities-king, governor, and court-concur. The chorus of vindication grows: Paul is innocent by Roman, Jewish, and royal judgment.
Acts 26:32
Agrippa said to Festus, 'This man could have been set free if he had not appealed to Caesar.' - The tragic irony: Paul 'could have been set free' (apolyo, apolyo-'released') if not for his appeal to Caesar. His invocation of the Emperor's judgment, made necessary by Festus's weakness and the pressure of Jewish accusers, now stands as an irrevocable commitment. Paul's appeal to law paradoxically binds him legally to a trial in Rome. Yet, as Jesus promised, he will reach Rome and witness before kings-and the Gospel will advance further than any local release could have achieved.