Why does Paul emphasize Agrippa's knowledge of Jewish customs in Acts 26:3? Canonical Text “especially since you are acquainted with all the Jewish customs and controversies. I beg you, therefore, to listen to me patiently.” (Acts 26:3) Historical Setting Paul has been held in Caesarea for more than two years. Festus, the new Roman governor, inherits a complex case brought by Jerusalem’s leadership. Sensing the purely theological nature of the accusations, Festus seeks counsel from Herod Agrippa II, who happens to visit with his sister Bernice (Acts 25:13). Agrippa’s presence affords Paul the opportunity Jesus foretold—witnessing “before kings” (Luke 21:12-13; Acts 9:15; 23:11). Identity of King Agrippa II Herod Agrippa II (Marcus Julius Agrippa, A.D. 27–c. 93) was the great-grandson of Herod the Great. Educated in Rome under the care of Emperor Claudius, he nevertheless retained jurisdiction over the Jerusalem temple, the appointment of the high priest, and custody of the sacred vestments (Josephus, Antiquities 20.1.3; 20.9.7). This dual exposure—Roman politics and Jewish religion—made him uniquely “acquainted with all the Jewish customs and controversies.” Legal and Juridical Significance Roman governors were obligated to forward only capital cases substantiated by Roman law (cf. Suetonius, Claudius 25). Festus admits the matter “had to do with questions about their own religion and about a certain Jesus” (Acts 25:19). By highlighting Agrippa’s expertise, Paul underscores that a qualified assessor is finally present. If Agrippa, well-versed in Torah and Second-Temple practice, finds no grounds for conviction, Roman jurisprudence must release Paul (Acts 26:31-32). Rhetorical Strategy of Paul Greco-Roman rhetoric begins with establishing ethos—credibility. By acknowledging Agrippa’s knowledge (Acts 26:2-3), Paul secures a sympathetic hearing. He frames his defense not as a criminal plea but as an intra-Jewish theological dispute hinging on “the hope of the promise made by God to our fathers” (Acts 26:6). This shared foundation enables him to pivot seamlessly to the resurrection, the linchpin of his gospel (26:8, 23). Covenantal Continuity Emphasizing Agrippa’s familiarity with Jewish customs allows Paul to argue that faith in the risen Messiah is not a sectarian novelty but the consummation of Moses and the Prophets (26:22-23). The thematic trajectory—promise, fulfillment, resurrection—binds Tanakh and Gospel into one coherent revelation, satisfying the Scriptural demand that “every matter must be established by the testimony of two or three witnesses” (Deuteronomy 19:15). Fulfillment of Prophecy Jesus predicted that His followers would “bear witness” before rulers (Luke 21:13). Paul’s appeal to Agrippa demonstrates the sovereign orchestration of redemptive history; even Rome’s judicial machinery serves God’s purpose. The scene mirrors Psalm 2, where earthly kings are confronted with God’s Anointed. Corroboration from Josephus Josephus records Agrippa’s proficiency in “matters relating to our laws” (Ant. 20.9.7) and his intervention in priestly disputes—precisely the “controversies” Paul references. Such external testimony reinforces Luke’s portrait. Practical Application Believers today can emulate Paul by identifying the “Agrippas” in their sphere—people conversant with aspects of biblical faith yet uncommitted to its Savior. Establish common ground, affirm their knowledge, and patiently unfold the gospel centered on the resurrection. Theological Summary Paul underscores Agrippa’s knowledge to validate the legal process, establish rhetorical credibility, demonstrate covenantal continuity, fulfill prophecy, and furnish an apologetic bridge for both Jewish and Gentile audiences. The tactic magnifies Christ’s resurrection as the climax of Israel’s hope and the sole avenue of salvation. |
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