My life which I have led. He doth not as yet enter into the state of the cause; but because he was wrongfully accused and burdened with many crimes, lest king Agrippa should envy the cause [1] through hatred of the person, he doth first avouch his innocency. For we know that when a sinister suspicion hath once possessed the minds of men, all their senses are so shut up that they can admit nothing. Therefore, Paul doth first drive away the clouds of an evil opinion which were gathered of false reports, that he may be heard of pure and well purged ears. By this we see that Paul was enforced by the necessity of the cause to commend his life which he had led before. But he standeth not long upon that point, but passeth over straightway unto the resurrection of the dead, when he saith that he is a Pharisee. And I think that that is called the most strait sect, not in respect of holiness of life, but because there was in it more natural sincerity of doctrine, and greater learning. For they did boast that they knew the secret meaning of the Scripture. And surely forasmuch as the Sadducees did vaunt that they did stick to the letter, they fell into filthy and gross ignorance after they had darkened the light of the Scripture. The Essenes, contenting themselves with an austere and strait kind of life, did not greatly care for doctrine. Neither doth that any whit hinder, because Christ inveigheth principally against the Pharisees, as being the worst corrupters of the Scripture (Matthew 23:13). For seeing they did challenge to themselves authority to interpret the Scripture according to the hidden and secret meaning, hence came that boldness to change and innovate, wherewith the Lord is displeased. But Paul doth not touch those inventions which they had rashly invented, and which they urged with tyrannous rigor. For it was his purpose to speak only of the resurrection of the dead. For though they had corrupted the law in many points, yet it was meet that the authority of that sect should be of more estimation in defending the sound and true faith, than of the other, which were departed farther from natural purity. Moreover, Paul speaketh only of the common judgment, which did respect the color of more subtile knowledge.

Footnotes

1 - "Causae sit infensus," be prejudiced against the cause.

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.

My manner of life, etc. - The apostle means to state that, though born in Tarsus, he had a regular Jewish education, having been sent up to Jerusalem for that purpose; but at what age does not appear; probably about twelve, for at this age the male children were probably brought to the annual solemnities. See on Luke 2:41 (note).

(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.

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.

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 Acts 22:3.

My manner of life from my youth. He appeals to his life to show that it had been consistent with the law. The Jews all knew that he had been educated and had lived a Pharisee, the strictest of Jewish sects. It was not because of a departure from the faith of his fathers that he was accused, but he was judged for the hope of the promise made of God unto the fathers. That glorious promise, running through all the Jewish Scriptures, was that the Messiah should come. For examples of the promise, see Genesis 22:18; Genesis 49:10; Deuteronomy 18:15-19; Isaiah 9:6-7. Paul not only believed in Moses and the prophets, but believed that the promise God made to them was fulfilled.
Unto which promise. This promise was the hope of Israel. The twelve tribes, in their constant, never-ceasing service of God, were simulated by the hope that they would enjoy the fulfillment of the promise.
Our twelve tribes. Paul, like James (James 1:1), speaks of the twelve tribes as having the same glorious hope. Since the Captivity, the tribal existence of the ten northern tribes had not been preserved, but descendants of all the tribes were mingled in the Jewish nation. Paul was of the tribe of Benjamin, John the Baptist of Levi, Joseph and Mary of Judah, Anna (Luke 2:36) of the tribe of Asher.
Why should it be thought incredible with you? This hope of Israel involved the resurrection of Christ. This Moses and the prophets taught. His countrymen accepted Moses and the prophets, but denied the resurrection as a thing incredible. It was for this hope's sake, of a risen Redeemer, that he was called in question. There was no doubt much said which our record does not preserve, as we have only the outlines of addresses.

From my youth, which was from the beginning - That is, which was from the beginning of my youth.