Acts 26:1-8 1So Agrippa said to Paul, “You are permitted to speak for yourself.” Then Paul, stretching out his hand, made his defense: 2“Against all the accusations by the Jews, King Agrippa, I consider myself fortunate that it is before you I am going to make my defense today, 3especially because you are familiar with all the customs and controversies of the Jews. Therefore, I beg you to hear me patiently. 4My manner of life since my youth, spent from the beginning among my own nation and in Jerusalem, all the Jews have known, 5having known me for a long time, if they are willing to testify, that according to the strictest sect of our religion I have lived as a Pharisee. 6And now, because of my hope in the promise made by God to our fathers, I stand being judged, 7to which our twelve tribes in earnestness night and day, about which hope I am accused by Jews, O king. 8Why is it thought unbelievable by any of you that God raises the dead?
Paul had Herod Agrippa’s attention and permission to speak. Paul did not need a lawyer. This occasion was not a formal trial but a hearing so that Festus could gather information for his report to Caesar. Paul stretched out his hand in the formal way of an orator. His defense (apelogeito) was more like an apology used in the sense of explaining one’s position and belief. He was innocent. Festus was inclined to the same conclusion but needed to keep peace in the land and somehow write a report about this infamous prisoner. Paul began his speech in a formal manner, acknowledging King Agrripa and the opportunity to present his defense (apologeisthai) to him. This part of a speech is known as the capitatio benevolentiae (see 24:2) by which the speaker gains the favor of the key audience by saying something positive about the person.
Paul saw his defense not simply as a way to show his innocence but to preach the gospel to a captive audience of very important people. Jesus’ prophecy in 9:15 that Paul would be a witness before kings was now fulfilled. Unlike Romans like Felix and Festus, Agrippa had some understanding of Judaism, since he was a Jew of sorts himself. Agrippa had inside information, and so Paul did not need to start from ground zero but could assume a certain amount of understanding from Agrippa. Agrippa knew both Roman and Jewish practices, so Paul could go deeper with his ideas and hopefully assume Agrippa would understand.
Paul’s speech was similar to other speeches he gave in his defense before the Sanhedrin and Felix. He began in verses 3-4 with a brief description of his early life as a fervent and committed Jew. Ever since his youth, he was zealous for his people and their traditions. There was never a time when he was not a faithful Jew, including even to this point. The accusations of the Jerusalem leaders and Asian agitators that Paul was heretical and destroying their traditions were false. They had no proof; in fact, just the opposite. All the Jews had known of Paul’s zeal for God and Jewish tradition. The Pharisees were known for their devotion and strict living according to Scripture and their interpretation of it. Agrippa would have some knowledge of Pharisees and Jewish tradition and so could understand where Paul was coming from. Through his opening statement, Paul had already neutralized the Jews’ accusation that he was profaning the temple and destroying Judaism.
Paul shifted quickly from defense to offense. Verses 6-8 highlight the crucial issue and focus of Paul’s message everywhere he went. God made promises to the fathers, referring to the story of Israel found in the Old Testament. Agrippa should have been somewhat familiar with Scripture and, at the very least, with God’s general promises to the people of Israel. Paul did not yet say what God’s most significant promise was, but he hinted at it by introducing the topic of resurrection. He had successfully turned his defense into an offense and an opportunity to share his faith in the resurrection of Jesus. Paul was on trial for his theology, not his political or religious ideology. If Agrippa was a good king who took his job seriously, he would have been aware of the Pharisees’ belief in resurrection, had likely heard of Jesus of Nazareth, and knew of the growing Christian movement. But at this time, Christians were just a small, insignificant sect of Judaism, like other small groups such as the Essenes of Qumran. He may not have paid much attention to it. Here before him was one of their key leaders. Paul subtly shifted his audience to everyone gathered. He intended to preach the good news to everyone listening.