Why does Paul mention preaching to both Jews and Gentiles in Acts 26:20? Text of Acts 26:20 “But I preached first to those in Damascus and Jerusalem, and then to all the region of Judea and to the Gentiles, that they should repent and turn to God, performing deeds worthy of repentance.” Courtroom Context—Paul’s Legal Defense Standing before King Agrippa II and Governor Festus, Paul must prove he is no political insurgent but an obedient servant of the God of Israel. By recounting his itinerary—Damascus, Jerusalem, Judea, Gentiles—he shows (a) continuity with Jewish roots and (b) conformity to the heavenly commission (Acts 26:16–18). Mentioning both audiences demonstrates that his mission is no sectarian novelty but the natural outworking of Israel’s Scripture-based hope extended to the nations. Mandate from the Risen Christ On the Damascus road the glorified Jesus said, “I am sending you to them … so that they may turn from darkness to light” (Acts 26:17–18). The order in Paul’s statement mirrors that commission: start where he was converted (Damascus), proceed to the Jewish heartland (Jerusalem and Judea), then reach the Gentiles. Paul’s itinerary therefore authenticates his apostolic obedience rather than personal ambition. The Jew-Gentile Axis in Luke–Acts Luke frames his two-volume work with geographic concentric circles: “Jerusalem … Judea and Samaria … the ends of the earth” (Acts 1:8). Paul’s brief summary in 26:20 traces that very arc. By aligning his ministry with Luke’s inspired pattern, Paul underlines the Spirit-directed spread of the gospel and preempts any charge that he deserted Israel for foreigners. Fulfillment of Covenant Promise God told Abraham, “All the families of the earth will be blessed through you” (Genesis 12:3). Isaiah amplified it: “I will also make you a light for the nations, to bring My salvation to the ends of the earth” (Isaiah 49:6). Paul repeatedly cites these texts (e.g., Galatians 3:8; Acts 13:47). Preaching to both Jews and Gentiles is therefore not Plan B but the very purpose for which God called Israel. Before Agrippa—a Herodian intimately aware of Jewish hope—Paul shows that his mission realizes the prophets’ vision. “First to the Jew, Then to the Greek” (Romans 1:16) Priority, not superiority. Israel received the covenants, Scriptures, and Messiah (Romans 9:4–5). Historically the gospel had to be announced there first; the same good news then goes to every ethnicity on equal footing. Paul’s sequence in Acts 26:20 reflects this redemptive-historical order. Ecclesiological Implications—One New Humanity By stressing both demographics Paul tacitly preaches Ephesians 2:14–16: Christ “has made the two one,” creating a single body. Mentioning Jews and Gentiles in the same breath underscores the barrier-breaking power of the cross, preempting ethnic elitism and reminding Agrippa that the Messiah gathers a multi-ethnic people under one Lord. Missional Strategy and Pastoral Burden Synagogues offered ready access to Scripture-literate audiences; once expelled, Paul turned to Gentile marketplaces (Acts 13:46; 17:17). The dual address illustrates adaptability: same message—“repent and turn to God”—tailored entry points. It also validates the consistency of that message; Paul did not preach two gospels but one call to repentance evidenced by deeds. Summary Answer Paul mentions Jews and Gentiles in Acts 26:20 to demonstrate obedience to the risen Christ’s commission, to fulfill prophetic Scripture, to follow the redemptive-historical order of gospel proclamation, to showcase the unity of the new covenant people, to defuse political accusations, and to present the universal yet exclusive call of salvation. His itinerary validates both his apostleship and the divine plan that from Jerusalem the good news would reach “the ends of the earth” (Acts 1:8). |
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