Acts 26:19-23 – Acts 26:24-32

Acts 26:19-23

Acts 26:19-23

19. Whereupon, O king Agrippa, I was not disobedient to the heavenly vision: 20. But I preached first to those which are at Damascus, and at Jerusalem, and through every region of Judea, and then to the Gentiles, that they should repent, and be turned unto God, doing works which become those which repent. 21. For this cause the Jews, having caught me in the temple, went about to kill me. 22. Therefore, seeing I have obtained help of God, I stand until this present day, testifying both to small and great, saying none other things than those which the prophets and Moses said should come to pass: 23. Whether Christ should suffer, whether he should be the first that should rise from the dead, to show light to the people, and to the Gentiles.

19. He declareth now briefly to what end he rehearsed the history of his conversion; to wit, that Agrippa and the rest might understand that he had God for his author of all those things which the Jews condemned of sacrilege and apostacy. He speaketh to Agrippa by name, because he knew that Festus and the Romans knew not what an heavenly vision meant. Now, it appeareth that there is nothing in the very sum of his doctrine which dissenteth from the law and the prophets; whereby the oracle doth win greater credit, whereby Paul was commanded to teach nothing but that which was agreeable to the Scripture. Conversion, or turning unto God, is joined with repentance, not as some peculiar thing, but that we may know what it is to repent. Like as, also, on the contrary, the corruption of men and their frowardness is nothing else but an estranging from God. And because repentance is an inward thing, and placed in the affection of the heart, Paul requireth, in the second place, such works as may make the same known, according to that exhortation of John the Baptist: “Bring forth fruits meet for repentance,” (Matthew 3:8). Now, forasmuch as the gospel calleth all those which are Christ’s unto repentance, it followeth that all men are naturally corrupt, and that they have need to be changed. In like sort, this place teacheth that these men do unskillfully pervert the gospel which separate the grace of Christ from repentance.

Note 622. “Pravitas,” depravity.

21. They went about to kill me. He complaineth in this place of the iniquity of his adversaries, that it may thereby appear that their cause and conscience were both evil. For if Paul had offended they might have gone to law with him; and even there should they have stand [stood] in better state, seeing they did far pass him both in favor and authority. Therefore, their madness doth testify that they are destitute of reason. Whereas Paul saith that he was saved by the help of God, it maketh for the confirmation of his doctrine. For how is it that he reacheth out his hand to help him, save only because he acknowledged his minister, and because he will defend the cause which he alloweth [approveth?]. Moreover, this ought to have encouraged him to go forward so much the more boldly in his office, in that he was thus holpen by God. For it had been a point of an unthankful man to withdraw himself from him which had holpen him. By which example we be taught, that so often as we be delivered from danger, the Lord doth not therefore prolong our days that we may afterward live idly, but that we may do our duty cheerfully, and be ready to die every hour to his glory, who hath reserved us to himself. And yet Paul did not forget how much he was indebted to the chief captain; but in this place he commendeth the help of God, that he may show that it became him to spend all the rest of his course in his service by whom he was delivered, though that came to pass, and were done through the industry and by the hand of man.

Note 623. “Malam causam ipsos agere mala conscientia,” that they pleaded a bad cause with a bad conscience.

Testifying both to small and great. We have said elsewhere that it is more to testify than to teach, as if there were some solemn contestation made between God and men, that the gospel may have his [its] majesty. And he saith that he is a witness both to great and small, that king Agrippa may perceive that this doth appertain even to him; and that when the gospel is offered even to every simple man, that doth no whit hinder but that it may ascend even unto the throne of princes. For Christ doth gather all men into his bosom with one and the same embracing, that those who lay before in the dunghill, and are now extolled unto so great honor, may rejoice in his free goodness; and that those who are placed in high degree of honor may willingly humble themselves, and not grudge to have some of the base and contemptible multitude for their brethren, that they may be made the children of God. So in the first chapter to the Romans, he saith that he is indebted both to the fools and to the wise, lest the Romans should be kept back with the confidence which they might repose in their wisdom from submitting themselves to his doctrine. By this let us learn that it is not in the teacher’s will to make choice of his hearers, and that they do no less injury to God than defraud men of their right, whosoever they be which restrain their labor unto great men, whom God doth join with those which are small. It were too cold to restrain this unto ages. Wherefore, I do not doubt but that Paul taketh away the exception which used to be between the noble and ignoble, because he was neither afraid of the dignity of the one, neither did he loathe the baseness of the other, but did show himself a faithful teacher to both alike.

Note 624. “Ad aetates hoc restringere,” to confine this to periods of time.

Saying no other thing. First, this is worth the noting, that Paul, to the end he may bring in fit and substantial witnesses of his doctrine, doth not take the same from among men, but he citeth Moses and the prophets, to whom the Lord had granted undoubted authority. And surely this is one principle to be observed, when we will teach soundly, to utter nothing but that which did proceed out of the mouth of God. Secondly, this is worth the noting, that these were the principal points of the disputation which Luke doth now touch; that this was the proper office of Christ, by his death to make satisfaction for the sins of the world, by his resurrection to purchase righteousness and life for men; and that the fruit of his death and resurrection is common both to Jews and Gentiles. But forasmuch as there is no manifest and (as they say) literal testimony extant in the law concerning the death and resurrection of Christ, undoubtedly they had some doctrine delivered by hand from the fathers, out of which they did learn to refer all figures unto Christ. And as the prophets, which did prophesy more plainly of Christ, had their doctrine from that fountain, so they made the men of their time believe that they delivered unto them no new thing, or which did dissent from Moses. And now Paul did either not finish his apology, or else he gathered more evident testimonies of all those things wherein he professed Moses and the prophets to be his authors.

The first of those which. There were some other whose resurrection went before Christ’s in time; namely, if we admit that the saints of whom the Evangelists speak (Matthew 27:52) did come out of their graves before Christ, which may likewise be said of the taking up of Enoch and Elias (Genesis 5:24; 2 Kings 2:11). But he calleth him in this place the first; as in another place the first fruits of those which rise again (1 Corinthians 15:23). Therefore, this word doth rather note out the cause than the order of time, because, when Christ did rise again, he became the conqueror of death and Lord of life, that he might reign forever, and make those who are his partakers of [his own] blessed immortality. Under this word light, he comprehendeth whatsoever doth pertain unto perfect felicity, as by darkness is meant death and all manner of misery. And I do not doubt but that Paul alluded unto the sayings of the prophets,

“The people which walked in darkness saw great light,”
(Isaiah 9:2).

And again,

“Behold, darkness shall cover the earth, and a mist the people: but the Lord shall be seen upon thee,” (Isaiah 60:2).

Again,

“Behold, those which are in darkness shall see light,”
(Isaiah 42:16).

Again,

“I have made thee a light of the Gentiles,” (Isaiah 49:6).

And it appeareth by many oracles that the light of life should come out of Judea, and should be spread abroad among the Gentiles.

Acts 26:24-32

Acts 26:24-32

24. And as Paul answered for himself, Festus saith with a loud voice, Paul, thou art beside thyself; much learning doth make thee mad. 25. And Paul said, I am not mad, most noble Festus; but speak forth the words of truth and sobriety. 26. For the king knoweth of these things, before whom I also speak freely: for I think that none of these things are hidden from him; for this was not done in a corner. 27. King Agrippa, believest thou the prophets? I know that thou believest. 28. And Agrippa said unto Paul, Thou briefly persuadest me to become a Christian. 29. And Paul saith, Would to God that not only thou, but also all which hear me this day, were both almost, and altogether such as I am, except these bonds. 30. And when he had thus spoken, the king arose, and the governor, and Bernice, and those which sat with them. 31. And when they were gone apart, they talked together between themselves, saying, This man doth nothing worthy of death or bonds. 32. Then Agrippa said to Festus, This man might have been loosed, if he had not appealed unto Caesar.

24. Festus said with a loud voice. This outcry which Festus doth make doth show how much the truth of God prevaileth with the reprobate; to wit, though it be never so plain and evident, yet is it trodden under foot by their pride. For though those things which Paul had alleged out of the law and prophets had nothing in them which was anything like to madness, but were grounded in good reason, yet he doth attribute the same to madness, not because he seeth any absurdity, but because he refuseth those things which he doth not understand. Nothing was more foolish or more unsavory than the superstitions of the Gentiles, so that their high priests were for good causes ashamed to utter their mysteries, whose folly was more than ridiculous.

Festus doth grant that there was learning packed in Paul’s speech; nevertheless, because the gospel is hidden from the unbelievers, whose minds Satan hath blinded, (2 Corinthians 4:3) he thinketh that he is a brain-sick fellow which handleth matters intricately. So that though he cannot mock and openly contemn him, yet he is so far from being moved or inwardly touched, that he counteth him a man which is frenzy [frenzied] and of mad curiosity. And this is the cause that he cannot away to mark what he saith, lest he make him mad also; as many at this day fly from the word of God, lest they drown themselves in a labyrinth. And they think that we be mad because we move questions concerning hidden matters, and so become troublesome both to ourselves and also to others. Wherefore, being admonished by this example, let us beg of God that he will show us the light of his doctrine, and that he will therewithal give us a taste thereof, lest through obscurity and hardness it become unsavory, and at length proud loathsomeness break out into blasphemy.

Note 625. “Reconditam eruditionem,” recondite erudition.

25. I am not mad. Paul is not angry, neither doth he sharply reprehend Festus for his blasphemous speech; yea, he speaketh unto him with great submission. For it was no place for reprehension, and it became him to pardon the ignorance of the man, seeing he did not set himself face to face against God. Also, he had respect unto his person [office]. For though he were unworthy of honor, yet was he in authority. And yet for all that he doth not therefore give place to his blasphemy, but he defendeth the glory of the word of God. Whereby we do also see, that not caring for himself, he did only take thought for his doctrine. For he doth not vaunt of his wit; he doth not labor in defense of his wisdom; but he is content with this defense alone, that he teacheth nothing but that which is true and sober.

Note 626. “Honorifice eum corrpellat,” addresses him in terms of honour.

Note 627. “Acumen,” acuteness.

Furthermore, [the] truth is set against all manner [of] fallacies and fraud: sobriety against all manner [of] frivolous speculations and thorny subtilties, which are only seeds of contention. Paul doth, indeed, refute Festus’ error; yet we may gather by this, which is the best manner of teaching, to wit, that which is not only clean from all fallacies and deceit, but also doth not make the minds of men drunk with vain questions, and doth not nourish foolish curiosity, nor an intemperate desire to know more than is meet, but is moderate and good for sound edification.

Note 628. “Opponitur,” is opposed to.

26. For the king hnoweth of these things. He turneth himself unto Agrippa, in whom there was more hope. And, first, he saith that he knew the history of the things; but he calleth him straightway back to the law and the prophets. For it was to small end for him to know the thing which was done, unless he did know that those things which had been spoken before of Christ were fulfilled in the person of Jesus which was crucified. And whereas Paul doth not doubt of Agrippa’s faith, he doth it not so much to praise him, as that he may put the Scripture out of all question, lest he be enforced to stand upon the very principles. Therefore, his meaning is, that the Scripture is of sufficient credit of itself, so that it is not lawful for a man that is a Jew to diminish any jot of the authority thereof. And yet Paul doth not flatter him; for though he did not reverence the Scripture as became a godly man, yet he had this rudiment from his childhood, that he was persuaded that nothing is contained therein besides the oracles of God. As the common sort of men, though they do not greatly care for the word of God, yet they acknowledge and confess generally and confusedly that it is the word of God, so that they are letted with some reverence either to reject or to despise the same.

28. And Agrippa said unto Paul. The apostle prevailed thus far at least, that he wrung out of king Agrippa a confession, though it were not voluntary, as those use to yield who can no longer resist the truth, or, at least, to show some token of assent. Agrippa’s meaning is, that he will not willingly become a Christian; yea, that he will not be one at all; and yet that he is not able to gainsay, but that he is drawn after a sort against his will. Whereby it appeareth how great the pride of man’s nature is until it be brought under to obey by the Spirit of God.

Interpreters expound this, εν ολιγω diversely. Valla thought that it ought to be translated thus, Thou dost almost make me a Christian. Erasmus doth translate it a little. The old interpreter dealeth more plainly in a little; because, translating it word for word, he left it to the readers to judge at their pleasure. And surely it may be fitly referred unto the time, as if Agrippa had said, Thou wilt make me a Christian straightway, or in one moment. If any man object that Paul’s answer doth not agree thereto, we may quickly answer; for seeing the speech was doubtful, Paul doth fitly apply that unto the thing which was spoken of the time. Therefore, seeing Agrippa did mean that he was almost made a Christian in a small time, Paul addeth that he doth desire that as well he as his companions might rise from small beginnings, and profit more and more; and yet I do not mislike that that εν ολιγω doth signify as much as almost. This answer doth testify with what zeal, to spread abroad the glory of Christ, this holy man’s breast was inflamed, when as he doth patiently suffer those bonds wherewith the governor had bound him, and doth desire that he might escape the deadly snares of Satan, and to have both him and also his partners to be partakers with him of the same grace, being in the mean season content with his troublesome and reproachful condition. We must note that he doth not wish it simply, but from God, as it is he which draweth us unto his Son; because, unless he teach us inwardly by his Spirit, the outward doctrine shall always wax cold.

Note 629. “Simplicius,” more simply.

Except these bonds. It is certain that Paul’s bonds were not so hard, ne [nor] yet did they cause him such sorrow, wherein he did oftentimes rejoice, and which he doth mention for honor’s sake, as being the badge of his embassage, (Galatians 6:17), but he hath respect to those to whom he wisheth faith without trouble or cross. For those who did not as yet believe in Christ were far from that affection to be ready to strive for the gospel. And surely it behoveth all the godly to have this gentleness and meekness, that they patiently bear their own cross, and that they wish well to others, and study so much as in them lieth to ease them of all trouble, and that they do in no case envy their quietness and mirth. This courtesy is far contrary to the bitterness of those who take comfort in wishing that other men were in their misery.

Note 630. “Humanitas et moderatio,” humanity and moderation.

31. They spake together. In that Paul is acquitted by the judgment of them all, it turned to the great renown of the gospel. And when Festus agreeth to the rest he condemneth himself, seeing he had brought Paul into such straits through his unjust dealing, by bringing him in danger of his life under color of changing the place. And though it seemeth that the appeal did hinder the holy man, yet because this was the only way to escape death, he is content, and doth not seek to get out of that snare; not only because the matter was not even now safe and sound, but because he was admonished in the vision that he was also called by God to Rome (Acts 23:11).

Note 631. “Damnosa esse,” was injurious to.

Note 632. “Res jam non erat integra,” matters were no longer entire.