(6) For the hope of the promise made of God. The words include the whole expectation of a divine kingdom of which the Christ was to be the head, as well as the specific belief in a resurrection of the dead.
Unto our fathers.--Some of the better MSS. have simply, "to the fathers." The Received text is, perhaps, more in harmony with St. Paul's usual manner of identifying himself with those to whom he speaks. He will claim even Agrippa as of the stock of Abraham. (Comp. in this connection the anecdote as to Agrippa I. given in Note on Acts 12:21.)
Verse 6.- Here to be judged for and am judged, A.V. To be judged (ἕστηκακρινόμενος); rather, I stand on my trial. The A.V. seems to give the sense well. The hope of the promise. The hope of the kingdom of Christ, which necessarily implies the resurrection of the dead. This hope, which rested upon God's promise to the fathers, Paul clung to; this hope his Sadducean persecutors denied. He, then, was the true Jew; he was faithful to Moses and the prophets; he claimed the sympathy and support of all true Israelites, and specially of King Agrippa.
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.
And now I stand, and am judged,.... Before the Roman governor, and in the presence of Agrippa:
for the hope of the promise made of God unto our fathers; either for the hope of righteousness, life, and salvation, by the Messiah; who was promised to the Jewish fathers, Abraham, Isaac, and Jacob, and others; see Genesis 22:18 or for the hope of the resurrection of the dead, and eternal life; of which there are various testimonies in the writings of the Old Testament, committed to the people of the Jews. Job 19:26 and others; and both these senses may be very well joined together, for it was for asserting that the promised Messiah was come, and that Jesus of Nazareth was he; that he was risen from the dead, and that all the dead will be raised by him; and that life and righteousness, salvation, and everlasting glory and happiness, are only by him; for asserting these things, I say, the apostle was now a prisoner, and stood at the bar of a Roman judge, being accused by the Jews.
Unto our fathers.--Some of the better MSS. have simply, "to the fathers." The Received text is, perhaps, more in harmony with St. Paul's usual manner of identifying himself with those to whom he speaks. He will claim even Agrippa as of the stock of Abraham. (Comp. in this connection the anecdote as to Agrippa I. given in Note on Acts 12:21.)
for the hope of the promise made of God unto our fathers; either for the hope of righteousness, life, and salvation, by the Messiah; who was promised to the Jewish fathers, Abraham, Isaac, and Jacob, and others; see Genesis 22:18 or for the hope of the resurrection of the dead, and eternal life; of which there are various testimonies in the writings of the Old Testament, committed to the people of the Jews. Job 19:26 and others; and both these senses may be very well joined together, for it was for asserting that the promised Messiah was come, and that Jesus of Nazareth was he; that he was risen from the dead, and that all the dead will be raised by him; and that life and righteousness, salvation, and everlasting glory and happiness, are only by him; for asserting these things, I say, the apostle was now a prisoner, and stood at the bar of a Roman judge, being accused by the Jews.