(4) My manner of life from my youth.—The Apostle refers, of course, to the time when he first came up to Jerusalem to study the Law and the traditions at the fees, of Gamaliel. (Comp. his account of the same period in Galatians 1:14; Philippians 3:5-6.)

Know all the Jews.—The noun seems to be used in its more limited meaning, as including chiefly, if not exclusively, the Jews of Judæa.

Acts 26:4-7. My manner of life from my youth, which was at first — Την απ’ αρχης, which from the beginning, that is, from the beginning of my youth; was among mine own nation at Jerusalem — He was not born among the Jews at Jerusalem, but he was bred among them. And though he had of late years been conversant with the Gentiles, which had given great offence to the Jews, yet, at his setting out in the world, he was intimately acquainted with the Jewish nation, and entirely in their interests. His education was neither foreign nor obscure; it was among his own people at Jerusalem, where religion and learning flourished; as was well known to all the Jews there, for he had made himself remarkable betimes. Who knew me from the beginning — Of my education, under that celebrated master, Gamaliel; if they would testify — But they would not, for they well knew what weight his former life must add to his present testimony; that after the most straitest — That is, the strictest, sect of our religion, I lived a Pharisee — Observing all the rules enjoined among them, respecting every thing that relates not only to the written law of God, but likewise the traditions of the fathers. And now I stand and am judged — Not for any crime that I have committed; but for the hope of the promise made unto our fathers — The promise of a resurrection to eternal life and happiness, by means of the Messiah, that is, of the resurrection of Christ; and of all the dead, in consequence of his resurrection. So the case was in reality; for unless Christ had risen, there could have been no resurrection of the dead. And it was chiefly for bearing witness to the resurrection of Christ, that the Jews still persecuted him. Unto which promise our twelve tribes — So he speaks: for a great part of the ten tribes, which had been carried captive into Assyria by Shalmaneser, (see 2 Kings 17.,) had, at various times, returned from the East (as well as the remains of the two tribes, Judah and Benjamin, from Babylon) to their own country; James 1:1; 1 Peter 1:1. Instantly serving — Or worshipping God, day and night — That is, continually, or in the stated and constant performance of their morning and evening devotions, whether in the temple or in other places, in which they present their prayers; hope to come — To attain that resurrection and eternal life; that is, this is what they aim at in all their public and private worship: and by the expectation they have of it, they are animated in all their labours and sufferings for religion. For which hope’s sake — Reasonable and glorious as it is; I am accused of the Jews — The doctrine which I preach containing the fullest assurance and demonstration of a resurrection that ever was given to the world. And it is this that provokes those of mine enemies, who disbelieve it, to prosecute me with so much malice.

26:1-11 Christianity teaches us to give a reason of the hope that is in us, and 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 Jesus being the Messiah. Surely ministers may expect, when they preach the faith of Christ, to be heard patiently. Paul professes that he still kept to all the good in which he was first educated and trained up. See here what his religion was. He was a moralist, a man of virtue, and had not learned the arts of the crafty, covetous Pharisees; he was not 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 was for his reputation among the Jews, and an argument that he was not such 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 zeal for the ceremonial law as he had in his youth; the sacrifices and offerings appointed by that, are done away by the great Sacrifice which they typified. Of the ceremonial cleansings he makes no conscience, and thinks the Levitical priesthood is done away in the priesthood of Christ; but, as to the main principles of his religion, he is as 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 us to be diligent and stedfast in all religious exercises. Yet the Sadducees hated Paul for preaching the resurrection; and the other Jews joined them, because he testified that Jesus was risen, and was the promised Redeemer of Israel. Many things are thought to be beyond belief, only because the infinite nature and perfections of Him that has revealed, performed, or promised them, are overlooked. Paul acknowledged, that while he continued a Pharisee, he was a bitter enemy 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 a Christian. Those who have been most strict in their conduct before conversion, will afterwards see abundant reason for humbling themselves, even on account of things which they then thought ought to have been done.My manner of life - My opinions, principles, and conduct.

From my youth - Paul was born in Tarsus; but at an early period he had been sent to Jerusalem for the purpose of education in the school of Gamaliel, Acts 22:3.

Which was at the first - Which was from the beginning; the early part of which; the time when the opinions and habits are formed.

Know all the Jews - It is not at all improbable that Paul was distinguished in the school of Gamaliel for zeal in the Jewish religion. The fact that he was early entrusted with a commission against the Christians Acts 9 shows that he was known. Compare Philippians 3:4-6. He might appeal to them, therefore, in regard to the early part of his life, and, doubtless, to the very men who had been his violent accusers.

4, 5. from my youth, which was at the first … at Jerusalem, know all the Jews; which knew me from the beginning—plainly showing that he received his education, even from early youth, at Jerusalem. See on [2115]Ac 22:3. Paul appeals to his enemies, the Jews themselves, whether they could tax him with any enormity whilst he was of their persuasion; whereby he vindicates his holy religion from being the sink and offscouring of other religions, as some would make it; as also to intimate, that it was his religion which made him so hateful unto them, and not any ill practices done by him.

My manner of life, from my youth,.... That is, his conduct and deportment, his behaviour among men, from the time that he was capable of performing religious exercises, and of knowing the difference between one sect and another, and of being observed and taken notice of by men:

which was at the first among mine own nation at Jerusalem; for though he was born in Tarsus in Cilicia, he was very early brought, or sent by his parents to Jerusalem, where he had his education under Gamaliel; so that the first part of his life was spent in Jerusalem, the metropolis of Judea, and among the Jews there; the more learned and knowing part of them, Gamaliel's pupils, and the wise men and their disciples: and his course of life must be well known to them, as he says,

this know all the Jews; that had any knowledge of him, and conversation with him.

{2} My manner of life from my youth, which was at the first among mine own nation at Jerusalem, know all the Jews;

(2) Paul divides the history of his life into two times: for the first he calls his adversaries as witnesses: for the latter, the fathers and Prophets.