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King James Bible - Acts 26:6

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SEV Biblia, Chapter 26:6

Y ahora, por la esperanza de la promesa hecha por Dios a nuestros padres, soy llamado en juicio;

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Clarke's Bible Commentary - Acts 26:6

Verse 6. For the hope of the promise] This does not appear to mean, the hope of the Messiah, as some have imagined, but the hope of the resurrection of the dead, to which the apostle referred in chap. xxiii. 6, where he says to the Jewish council, (from which the Roman governor took him,) of the hope and resurrection of the dead I am called in question: see the notes there. And here he says, I stand and am judged for the hope of the promise, &c., and to which, he says, ver. 7, the twelve tribes hope to come. The Messiah had come, and was gone again, as Paul well knew; and what is here meant is something which the Jews hoped to come to, or attain; not what was to come to them; and this singular observation excludes the Messiah from being meant. It was the resurrection of all men from the dead which Paul's words signified; and this the Jews had been taught to hope for, by many passages in the Old Testament. I shall only add, that when, in the next verse, this hope of the promise is mentioned as what the Jews did then hope, katanthoai, to come to, it is the very same word which Paul, in Phil. iii. 11, uses to express the same thing: If by any means, (says he) katanthsw, I might attain to, the resurrection of the dead. Bp. Pearce.

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John Gill's Bible Commentary

Ver. 6. And now I stand, and am judged , etc.] 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, 49:10) 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 19:26,27, Isaiah 26:19, Daniel 12:2) 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.

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Matthew Henry Commentary

Verses 1-11 - Christianity teaches us to give a reason of the hope that is in us, an 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 Jesu being the Messiah. Surely ministers may expect, when they preach the faith of Christ, to be heard patiently. Paul professes that he stil kept to all the good in which he was first educated and trained up. Se here what his religion was. He was a moralist, a man of virtue, and ha not learned the arts of the crafty, covetous Pharisees; he was no 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 wa for his reputation among the Jews, and an argument that he was not suc 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 zea for the ceremonial law as he had in his youth; the sacrifices an offerings appointed by that, are done away by the great Sacrifice whic they typified. Of the ceremonial cleansings he makes no conscience, an thinks the Levitical priesthood is done away in the priesthood of Christ; but, as to the main principles of his religion, he is a 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 u to be diligent and stedfast in all religious exercises. Yet the Sadducees hated Paul for preaching the resurrection; and the other Jew joined them, because he testified that Jesus was risen, and was the promised Redeemer of Israel. Many things are thought to be beyon belief, only because the infinite nature and perfections of Him tha has revealed, performed, or promised them, are overlooked. Pau acknowledged, that while he continued a Pharisee, he was a bitter enem 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 Christian. Those who have been most strict in their conduct befor conversion, will afterwards see abundant reason for humblin themselves, even on account of things which they then thought ought to have been done.

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Greek Textus Receptus

και 2532 CONJ νυν 3568 ADV επ 1909 PREP ελπιδι 1680 N-DSF της 3588 T-GSF προς 4314 PREP τους 3588 T-APM πατερας 3962 N-APM επαγγελιας 1860 N-GSF γενομενης 1096 5637 V-2ADP-GSF υπο 5259 PREP του 3588 T-GSM θεου 2316 N-GSM εστηκα 2476 5758 V-RAI-1S κρινομενος 2919 5746 V-PPP-NSM

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Vincent's NT Word Studies

6. For the hope (ep elpidi). Lit., "on the ground of the hope."

Made of God. The article clearly defines what promise, "the one, namely, made of God."

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Robertson's NT Word Studies

26:6 {And now} (kai nun). Sharp comparison between his youth and the present. {To be judged for the hope} (ep' elpidi--krinomenos). The hope of the resurrection and of the promised Messiah (#13:32). Page calls verses #6-8 a parenthesis in the course of Paul's argument by which he shows that his life in Christ is a real development of the best in Pharisaism. He does resume his narrative in verse #9, but verses #6-8 are the core of his defence already presented in #Ga 3; Ro 9-11 where he proves that the children of faith are the real seed of Abraham.