Teks -- Acts 26:21 (NET)

26:21 For this reason the Jews seized me in the temple courts and were trying to kill me.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Act 26:21 - Assayed to kill me

Assayed to kill me ( epeirōnto diacheirisasthai ).

Conative imperfect middle of peiraō , the old form of the later Koiné[28928]š peirazō so common in the Koiné , but in N.T. here only. Some MSS. have it in Act 9:26; Heb 4:15. The old verb diacheirizō , to take in hand, middle to lay hands on, to slay, occurs in N.T. only here and Act 5:30 which see.

Wesley: Act 26:21 - For these things

The apostle now applies all that he had said.

JFB: Act 26:19-21 - Whereupon, O King Agrippa, I was not disobedient unto the heavenly vision

This musical and elevated strain, which carries the reader along with it, and doubtless did the hearers, bespeaks the lofty region of thought and feeling to which the apostle had risen while rehearsing his Master's communications to him from heaven.

Clarke: Act 26:21 - For these causes the Jews - went about to kill me

For these causes the Jews - went about to kill me - These causes may be reduced to four heads: -

1.    He had maintained the resurrection of the dead

2.    The resurrection of Christ, whom they had crucified and slain

3.    That this Jesus was the promised Messiah

4.    He had offered salvation to the Gentiles as well as to the Jews. He does not mention the accusation of having defiled the temple, nor of disloyalty to the Roman government; probably, because his adversaries had abandoned these charges at his preceding trial before Festus: see Act 25:8; and see Calmet.

Calvin: Act 26:21 - They went about to kill me // Testifying both to small and great // Saying no other thing // The first of those which

21.They went about to kill me He complaineth in this place of the iniquity of his adversaries, that it may thereby appear that their cause and conscience were both evil. − ⁶²³ For if Paul had offended they might have gone to law with him; and even there should they have stand [stood] in better state, seeing they did far pass him both in favor and authority. Therefore, their madness doth testify that they are destitute of reason. Whereas Paul saith that he was saved by the help of God, it maketh for the confirmation of his doctrine. For how is it that he reacheth out his hand to help him, save only because he acknowledged his minister, and because he will defend the cause which he alloweth [approveth?]. Moreover, this ought to have encouraged him to go forward so much the more boldly in his office, in that he was thus holpen by God. For it had been a point of an unthankful man to withdraw himself from him which had holpen him. By which example we be taught, that so often as we be delivered from danger, the Lord doth not therefore prolong our days that we may afterward live idly, but that we may do our duty cheerfully, and be ready to die every hour to his glory, who hath reserved us to himself. And yet Paul did not forget how much he was indebted to the chief captain; but in this place he commendeth the help of God, that he may show that it became him to spend all the rest of his course in his service by whom he was delivered, though that came to pass, and were done through the industry and by the hand of man. −

Testifying both to small and great We have said elsewhere that it is more to testify than to teach, as if there were some solemn contestation made between God and men, that the gospel may have his [its] majesty. And he saith that he is a witness both to great and small, that king Agrippa may perceive that this doth appertain even to him; and that when the gospel is offered even to every simple man, that doth no whit hinder but that it may ascend even unto the throne of princes. For Christ doth gather all men into his bosom with one and the same embracing, that those who lay before in the dunghill, and are now extolled unto so great honor, may rejoice in his free goodness; and that those who are placed in high degree of honor may willingly humble themselves, and not grudge to have some of the base and contemptible multitude for their brethren, that they may be made the children of God. So in the first chapter to the Romans, he saith that he is indebted both to the fools and to the wise, lest the Romans should be kept back with the confidence which they might repose in their wisdom from submitting themselves to his doctrine. By this let us learn that it is not in the teacher’s will to make choice of his hearers, and that they do no less injury to God than defraud men of their right, whosoever they be which restrain their labor unto great men, whom God doth join with those which are small. It were too cold to restrain this unto ages. − ⁶²⁴ Wherefore, I do not doubt but that Paul taketh away the exception which used to be between the noble and ignoble, because he was neither afraid of the dignity of the one, neither did he loathe the baseness of the other, but did show himself a faithful teacher to both alike. −

Saying no other thing First, this is worth the noting, that Paul, to the end he may bring in fit and substantial witnesses of his doctrine, doth not take the same from among men, but he citeth Moses and the prophets, to whom the Lord had granted undoubted authority. And surely this is one principle to be observed, when we will teach soundly, to utter nothing but that which did proceed out of the mouth of God. Secondly, this is worth the noting, that these were the principal points of the disputation which Luke doth now touch; that this was the proper office of Christ, by his death to make satisfaction for the sins of the world, by his resurrection to purchase righteousness and life for men; and that the fruit of his death and resurrection is common both to Jews and Gentiles. But forasmuch as there is no manifest and (as they say) literal testimony extant in the law concerning the death and resurrection of Christ, undoubtedly they had some doctrine delivered by hand from the fathers, out of which they did learn to refer all figures unto Christ. And as the prophets, which did prophesy more plainly of Christ, had their doctrine from that fountain, so they made the men of their time believe that they delivered unto them no new thing, or which did dissent from Moses. And now Paul did either not finish his apology, or else he gathered more evident testimonies of all those things wherein he professed Moses and the prophets to be his authors. −

The first of those which There were some other whose resurrection went before Christ’s in time; namely, if we admit that the saints of whom the Evangelists speak ( Mat 27:52) did come out of their graves before Christ, which may likewise be said of the taking up of Enoch and Elias ( Gen 5:24; 2Kg 2:11). But he calleth him in this place the first; as in another place the first fruits of those which rise again ( 1Co 15:23). Therefore, this word doth rather note out the cause than the order of time, because, when Christ did rise again, he became the conqueror of death and Lord of life, that he might reign forever, and make those who are his partakers of [his own] blessed immortality. Under this word light, he comprehendeth whatsoever doth pertain unto perfect felicity, as by darkness is meant death and all manner of misery. And I do not doubt but that Paul alluded unto the sayings of the prophets, −

“The people which walked in darkness saw great light,”
( Isa 9:2).

And again, −

“Behold, darkness shall cover the earth, and a mist the people: but the Lord shall be seen upon thee,” ( Isa 60:2).

Again, −

“Behold, those which are in darkness shall see light,”
( Isa 42:16).

Again, −

“I have made thee a light of the Gentiles,” ( Isa 49:6). −

And it appeareth by many oracles that the light of life should come out of Judea, and should be spread abroad among the Gentiles.

TSK: Act 26:21 - the Jews

the Jews : Act 21:30,Act 21:31, Act 22:22, Act 23:12-15, Act 25:3

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Act 26:21

By violent hands and indirect means, as we see, Act 21:31 , and as they had done unto our Saviour, Act 5:30 , where the same word is used.

Gill: Act 26:21 - For these causes the Jews caught me in the temple

For these causes the Jews caught me in the temple,.... He means the Asiatic Jews, who finding him in the temple, laid hold on him, and dragged him out of it: and, as he says, went about to kill me; for no other reason, but for preaching to the Gentiles, and for preaching the above doctrines to them: what he refers to is in Act 21:27.