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acquainted with the points at issue, so that Festus might be able to frame some reasonable account of the charges
laid against the prisoner.
The reader may appreciate, at this point, a reminder of the general disposition of the subject-matter in this
section of the book.
A1
22 and 23.
To Jews at Jerusalem.
A2
24 to 25:22.
To Felix and Festus.
A3
25:23 to 28:15.
To Agrippa.
A4
28:16-22.
To Jews at Rome.
This, of course, is only the barest skeleton. The full structure is set out on page 312.
There were two periods in this part of the apostle's career, during which he was a prisoner for two years. The
first was at Cęsarea, where he was held a prisoner, with opportunity to see his friends, for two years (Acts 24:27).
After this he was again held in custody by Festus while he formulated a charge that could be sent with him, and then
was sent on a journey to Rome, where once again he was a prisoner for another period of two years, receiving all
that cared to visit him.
Paul's defence before Agrippa is the fullest of which we have any record. He was no longer on trial, and he
availed himself of this splendid opportunity to give a complete testimony.
Paul before Agrippa (Acts 26)
A 1-3.  Agrippa acknowledged as an expert.
B 4-7.
Paul's manner of life from his youth. A Pharisee.
C 8.
Personal appeal to Agrippa.'Incredible'. (Apistos).
D  9-15.
Contrary to Jesus of Nazareth. Jerusalem. Damascus.
E 16-18.
a Stand (Histemi).
Paul's
b Witness.
Commission.
c Both. I have ... I will.
The two
d
commissions.
People and Gentiles.
e
Forgiveness. Inheritance.
D  19-21.
Obedience to heavenly vision. Damascus. Jerusalem.
E 22,23.
a Continue (Histemi).
Paul's
b Witnessing.
commission.
c None other things.
The first
e
commission
Suffer. Rise.
d
re-stated.
People and Gentiles.
C 24-28.
Personal appeal of Festus, and of Paul to Agrippa (Pisteuo).
B 29.
Reference to present manner of life. Except bonds.
A 31,32. Agrippa gives his opinion.
We will not go over the ground already covered by the apostle in his former defences, but deal rather with those
items that he brings into prominence in this particular speech before Agrippa.
Paul could, of course, have refused to speak before Agrippa, or, on the other hand, he might have abused the
opportunity by seeking to flatter him. In fact he did neither; his one object was to serve the Lord. The apostle does
not begin with any personal compliments with respect to Agrippa's character, but he does acknowledge that he was
`an expert in all customs and questions which are among the Jews' - a statement that was an undoubted fact.