4. If God can give life he can raise the dead, and keep us to eternal life. Ver. 9, etc. The great proof of the divineness of the Gospel is the marvellous changes it makes in the character of men, and always for the better. 5. 6. Ver. 13. How glorious is our risen, living Lord. 7. Those who have seen Jesus, who walk with him and hear his voice, are fitted by this experience to lead others to him. 8. Ver. 16. God has some worthy purpose, some noble work for all whom he calls into his kingdom. 66 9. The experience and the knowledge of the Christian is progressive. There is always more to follow." IO. Ver. 18. Note the grandeur of the work of the church. That church only is a true church of Christ which is doing these things for men. SUGGESTIONS TO TEACHERS. READ in concert with the class the INTERVENING HISTORY as given in Acts 25. THE TRIAL BEFORE FESTUS, its result, and bearing upon Paul's progress to Rome. of the hearing. (3) The audience. (4) The judges, with a brief account of Festus, Agrippa, and Bernice. (5) The prisoner chained to a guard. THE ADDRESS. It was a great privilege to preach the Gospel to such an audience, especially after being a prisoner for two years. You notice that in defending himself he seems yet almost to forget himself, and makes all he says a preaching of the Gospel. He goes directly to Christ, from whatever place he starts. It should be so with the teacher in his class. Mark the graceful INTRODUCTION, how it was true, courteous, adapted to conciliate, and showed a clear conscience. How did Agrippa become an expert in Jewish customs? THE SUBJECT, - THE GOSPEL PROVED TO BE TRUE. I. Because it was the fulfilment of the promises of God, and the hope given to us in the Old Testament. For these promises and hopes, see such passages as Job 19: 26; Dan. 12:2; Luke 10: 37, 38; reference to the future life; and such as Isa. 9:7; 60: 1-22; Dan. 7:9, 10, 14, 27, with regard to the hopes of the Jews. This Gospel, being the fulfilment of the promises and sacritices and hopes of the Old Testament Scriptures, shows it to be from the same divine wisdom and love. Illustration. The progress of revelation and of God's institution is something like the progress of a plant from a seed. There are changes, but they are the natural development of the original life, not the substitution of another plant (see Arnot's Church in the House). II. Because it is reasonable (ver. 8). The whole Gospel scheme of salvation, its divine Saviour, its future hopes, are all reasonable. Far more easy to believe than the faiths of those who oppose. As a rule, the man who objects to learned doctors will be sure to run after quacks; and the man that cannot believe the Bible will believe some credulous superstition. III. Because of the wonderful changes it works in individuals (vers. 9-16). Such as Paul, such as every teacher can point out to his scholars. Here the teacher can dwell more or less, according to circumstances, upon Paul's conversion. But let him especially note the fact that Jesus is living and divine, (1) for Paul saw him; (2) Paul heard him; (3) he made a wonderful change in Paul's character. IV. Because of its transforming results in the world (vers. 17, 18). Note the FOUR STEPS in religious progress as given here. Why men need to have their eyes opened. Illustration. In the Russian mines in Siberia there are children born who live for years knowing no brighter world than those dim torch-lit depths. They see some light, they have a faint idea of color, but nothing of the wonderful and glorious world above. They cannot even conceive of it. They may not even believe it really exists. Christ coming into the soul with his light, is like bringing one of these children into the upper world of light and springtime. 79 GOLDEN TEXT. - Having therefore obtained help of God, I continue until this day. Acts 26: 22. Paul has been defending and explaining the Gospel he preaches before governor Festus, and king Agrippa, and a brilliant audience of officers and leading people of Cesarea. Our lesson is a continuation of his address, the first part of which we studied last Sabbath. 19. Whereupon, O king Agrippa, I was not disobe-Wherefore, O king Agrippa, 19 dient unto the heavenly vision: 20. But shewed first unto them of Damascus, and at Jerusalem, and throughout all the coasts of Judea, and then to the Gentiles, that they should repent and turn to God, and do 2 works meet for repentance. I was not disobedient unto the heavenly vision: but de- 20 clared both to them of Da mascus first, and at Jerusa lem, and throughout all the to I. Obedience to the Divine Call. - Ver. 19. 19. Whereupon. That is, after seeing Christ, and hearing his call, and perceiving the grand work to be done by the Gospel for men as described in our last lesson. I was not disobedient unto the heavenly vision. He yielded his will, and gave himself up to the truth and to the love and service of Jesus Christ. He was convinced that his former life was wrong and the new life was right; that the Gospel was the divine fulfilment of the hopes of the Jews and the promises of God to them; and that it was the true means of benefitting his fellow-men.-P. This is one of the grand points of instruction and personal application in Paul's whole career. He began on the instant, where he was, to obey. He sought on the instant and ever afterward (for now twenty-four years) to know and to do the Lord's will. Day by day had he gone on as directed. - Glentworth Butler. 20. But shewed. Declared. What he declared is given in the last part of the verse, and in vers. 22, 23. First unto them of Damascus. Immediately after his conversion (Acts 9: 20-22). Then after two or three years of probable retirement he returns to Damascus and preaches again (Gal. 1:17, 18; Acts 9:23, 25). And at Jerusalem. For a brief time, going there from Damascus (Acts 9: 26-29; Gal. 1: 18). He also visited there, and of course preached at other times. Throughout all the coasts of Judea. The exact time of this preaching is not known, as no record is given of it. But there was abundant opportunity for it between A.D. 40, when Paul left Jerusalem, and A.D. 48, when he started on his first missionary journey. But little is recorded of Paul during these years except his preaching at Antioch, whence he could easily make journeys through Judea. Dr. Hackett suggests that this part of the work of Paul was carried on when he went to the Holy Land at the time of the famine (see chap. 11:30), or while he was at Jerusalem, between his first and second mission to the heathen (see chap. 18: 22). P. II. The Subjects of Paul's Preaching. — Vers. 20-23. Paul now declares to Agrippa what he preached in the name of Jesus. Thus he could see how little there was in the Jews' accusation. All he said was uplifting and helpful. His teaching was first practical, secondly, doctrinal. sin. PRACTICAL. That they should repent. This is the first duty of every one who has sinned; and all have sinned. Repentance is more than sorrow for the consequences of It is a hatred of sin as sin. It is sin seen in the light of the goodness and love of God. It is turning from the sin. Judas is an example of false repentance, Peter of true repentance. - P. And turn to God. Hating sin or even turning from it is not enough. There must be a choice of good; a turning to God, against whom we have rebelled, to be his obedient and loving subjects and children. And do works meet for repentance. The 21. For these causes the Jews caught me in temple, and went about to kill me. the and the con-ed the help that is from God, both to small and great, saying 22. Having therefore obtained help of God, I tinue unto this day, witnessing both to small great, saying none other things than those 2 which prophets and 3 Moses did say should come : 23. 4 That Christ should suffer, and 5 that he should be the first that should rise from the dead, and should show light unto the people, and to the Gentiles. both to the people and to the Gentiles. 3 John 5:46. 6 Luke 2: 32. Luke 24: 26, 46. works which are the natural fruit of true repentance. The fruit is the proof of the tree. Paul was the apostle of faith indeed, but not of a dead faith. Nothing is more practical than the true preaching of true faith; a faith that takes Jesus as our teacher and guide and example as well as our Saviour. — P. 21. For these causes. Not because he had done wrong, but (1) because he called on these Jews to repent. He troubled their consciences. (2) Especially because he delivered the message to the Gentiles as well as to the Jews. The unpardonable sin of Paul in the eyes of the Jews was that he had preached a free Gospel to the Gentiles. - Rev. Com. The Jews caught me in the temple (chap. 21: 26-31). This which took place over two years before, and was the occasion of his present imprisonment. 22. Having therefore obtained help of God. The Greek noun for "help" is not used elsewhere in the New Testament. It implies the kind of assistance which one friend or ally gives to another of inferior power. - Plumptre. I continue unto this day. Never without divine protection had he stood alive before that brilliant court and King Agrippa. Had not the invincible guards of the great King stood around him these past years, that frail life of his would have been long since sacrificed. The memories of Lystra and the rain of cruel stones, the persecutions of Philippi, of Corinth, and of Berea, the danger in the theatre of Ephesus, and the later deadly perils he had escaped at Jerusalem (see also 2 Cor. 4:7-12 and 11: 23-27), prompted this expression of sure trust, of calm, unruffled confidence. -Schaff. Witnessing. Bearing testimony to the truths of the Gospel revealed to him and experienced by him. To small and great. The poor, the ignorant, the obscure, the despised, as well as to kings and princes, to the rich and honored. He had thus stood on Mars' Hill at Athens; he had borne testimony before the wise men of Greece; he had declared the same Gospel before Felix, Festus, and now before Agrippa; he offered salvation to all. Barnes. It is one of the distinguishing characteristics of Christianity that, as regards the future life, it ignores all present class distinctions. This was a glorious onlook for the slave, and for all the heavy-laden, sorely-tried sons and daughters of men, and one that urged individual generosity and self-denial, while it forbade discontent and repining. Schaff. Saying none other things than those which the prophets and Moses did say should come. It was not a new religion he taught, but the fulfilling of the old. He rejected the traditions the elders had added to the law and the prophets, but he was in exact agreement with the Word of God. Out of the Old Testament he showed that the sufferings, death, and resurrection of Christ were in exact accordance with the predictions and types of Moses and the prophets. 23. That Christ should suffer. That Christ was liable to suffering. St. Paul does not refer to the prophetic announcement or the historical reality of the fact of Christ's suffering, but to the idea of the Messiah as passible and subject to suffering, being in accordance with the testimony of the prophets. Alford. This was in general disbelieved by the Jews; they believed in a triumphant and victorious Messiah, and the sufferings of Jesus were a great obstacle to their receiving him as the Messiah. Gloag. And that he should be the first that should rise from the dead, and should shew light. The Rev. Ver. gives a better representation of the original, thus, and how that he first by the resurrection of the dead should proclaim. Christ was the first fruits of them that sleep. His resurrection was an earnest of the general resurrection. Thus life and immortality were brought to light. Cambridge Bible. Moses and the prophets foretold, not directly the resurrection of Christ, but that the Messiah should bring light to the Gentiles (Gen. 22: 18; Isa. 42:6, 7; 60: 1-3), and the resurrection was one of the means by which he did it. His resurrection proclaimed that there was existence beyond the grave, and that God had sent Jesus to brig 24. And as he thus spake for himself, Festus said with a loud voice, Paul, thou art beside thyself; much learning doth make thee mad. ̧ 25. But he said, I am not mad, most noble Festus: but speak forth the words of truth and soberness. 26. For the king knoweth of these things, before whom also I speak freely: for I am persuaded that none of these things are hidden from him; for this thing was not done in a corner. men to heaven. Jews and Gentiles. 12 Kings 9:11. John 10: 20. I Cor. 1: 23; 2: 13, 14; 4: 10. Unto the people. The Jews. Christ was to be the Saviour of all, both THE TWO VIEWS OF CHRIST. Ancient art represents Christ in two aspects, one as old and sad, bowed down; the other young, beautiful, triumphant. This is but a representation of the Scripture descriptions of him. (1) On the one hand as "a root out of dry ground,” "no form nor comeliness in him," "his visage was so marred more than any man" (Isa. 52:14; 53:1-5). (2) On the other hand he was to be triumphant, to bring light to the Gentiles," anointed with the oil of gladness (Ps. 45: 7). "The wonderful, the prince of peace" (Isa. 9: 6). "Exalted and extolled very high (Isa. 52:13). "Divine" (Dan. 9: 9, 10). "Victorious" (Dan. 7: 27; see Isa. 52: 7). The Jews liked to look only on the princely, victorious, glorious Messiah. But the suffering was the means by which he attained it. And the calling of the Gentiles was necessary to the full triumph of the Jews. They sought the end but rejected the means. — -P. -as III. Festus and Paul. - Vers. 24, 25. 24. Paul, thou art beside thyself. When the eloquent and impassioned apostle came to this part of his defence, and dwelt at length with intense fervor on the resurrection of a Man whom Festus' predecessor Pilate had crucified, and the Roman heard him discourse with marvellous and winning eloquence without doubt Paul did here on the wondrous results which this stupendous fact, the resurrection of a crucified malefactor, would surely accomplish in all parts of the great world known or unknown to the Romans, he could contain himself no longer, but interrupted him, crying out loudly, "Paul, thou art beside thyself!"- Schaff. Much learning doth make thee mad. Paul would be known as a distinguished scholar and an eloquent teacher among the Christians, and no doubt the speech which he now made would impress Festus with a high idea of his learning and eloquence, for scholarship manifests itself in all the sayings and manners of him who has it. Gloag. The tenants of a mad-house often think all others deranged but themselves; but there is no madness so great, no delirium so awful as to neglect the eternal interest of the soul for the sake of the poor pleasures and honors which this life can give. Barnes. He is the madman who calls Christ Lord, Lord, and does not the things which he says; who professes to be seeking a heavenly home, and never sets forth one foot towards it. Vaughn. 25. Most noble Festus. The reply of Paul is unsurpassed as a model of Christian courtesy and self-command. · Hackett. This missionary is faithful, but he is never harsh. In the polite, respectful address of the Christian apostle to the Roman magistrate lies a principle that is permanent, precious, practical. - Arnot. If great and good men who meet with rude and insolent treatment in the defence of the Gospel would learn to behave with such moderation, it would be a great accession of strength to the Christian cause. — Doddridge. I am not mad,... but speak forth the words of truth and soberness. From Festus' standpoint, that of worldliness, the words of Paul were the fancies of a crazy, unbalanced brain; but from Paul's standpoint, that of eternal life and spiritual life, they were simply true and earnest. This difference in the point of view is one reason why so many are indifferent to religion and eternal life. They do not see things as they are. P. IV. Agrippa and Paul. - Vers. 26-29. 26. For the king. That is, Agrippa, to whom Paul now turns as one whose training would enable him to understand and receive these truths. None of these things are hidden from him. That is, what he had been quoting from the Hebrew sacred Scriptures, as foretold about the Messiah; and the hopes and expectations of the Jews; and also the facts which were the fulfilment of these prophecies and hopes, i.e., the history of the life and works of Jesus, of his death and resurrection, of the marvellous gifts of Pentecost, and the preaching of the Gospel since Jesus had been crucified. For this thing was not done in a corner. The death of Christ and his resur 27. King Agrippa, believest thou the prophets? know that thou believest. I 28. Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian. 29. And Paul said, I would to God, that not thou, but also all that hear me this day, were almost, and altogether such as I am, except bonds. only done in a corner. King A-27 grippa, believest thou the prophets? I know that thou believest. And Agrippa said 28 unto Paul, With but little persuasion thou wouldest fain make me a Christian. And 29 Paul said, I would to God, that whether with little or both with much, not thou only, but these also all that hear me this day, might become such as I am, except these bonds. rection were events which took place, not in some obscure corner of Judea, but in Jerusalem itself during the paschal week, at a time of more than ordinary publicity. And so also Paul's former life as a Pharisee and a persecutor, and his sudden conversion to Christianity, were facts which were well known. — Gloag. 27. King Agrippa, believest thou the prophets? It is their writings which foretell these events of which I am speaking, and which have had their fulfilment in the history of Jesus of Nazareth. - Cambridge Bible. The inference is, that if he believed the prophets, he must see that Jesus was the Christ, the King of Israel. I know that thou believest. The apostle answers his own question, for he is sure that Agrippa would not have given a different answer, seeing how anxious all his family were, in spite of their relations with Rome, to be accepted of the Jewish nation. St. Paul does not imply by his words any conviction about the character of Agrippa's faith in the Scriptures. Cambridge Bible. Agrippa's was a dead, not a living faith. But intellectually, he accepted the Jewish Scriptures as true. 28. Then Agrippa. He did not answer the question, but changed the subject. — Cook. Almost thou persuadest me to be a Christian. At the cost of giving up a familiar and impressive text, it must be admitted that the Greek words cannot possibly bear the meaning which is thus put upon them. The words run literally, In or with, a little thou persuadest me; and this may be completed by, "with little speech," "with little labor," or "little evidence," or "in little time." So, in Eph. 3: 3, we have precisely the same phrase rendered "in few words." Agrippa's words, accordingly, are the expression, not of a half-belief, but of a cynical sneer. Thou art trying to make a Christian of me with very few words, on very slender grounds, would be the nearest paraphrase of his derisive answer to St. Paul's appeal. Alford. There are three leading interpretations: (1) Some (Chrysostom, Luther, Castalio, Beza, Grotius, Du Veil, Bengel, Ewald, Stier) render them, as in our English version, "Almost thou persuadest me." (Schaff, in his Popular Commentary on Acts, retains this translation. - P.) (2) Others (Ecumenius, Olshausen, Baumgarten, Meyer, Lechler, Alford) render the clause, "With little labor, or with few words, persuadest thou me to become a Christian!" As if he had said, Do you think to persuade me with such reasonings as these? (3) Others (Calvin, Wetstein, Kuincel, Neander, De Wette, Lange, Robinson, Hackett, Conybeare) render the clause, "In a little time thou persuadest me "; which may either be understood as spoken in earnest, "If thou go on speaking as thou art doing, thou wilt soon persuade me to become a Christian" (in which case the meaning does not greatly differ from that of the present English version, almost); or in irony, "Thinkest thou to persuade me in a little time?". Gloag The answer of Agrippa to Paul has been variously rendered as the language of sincere conviction, bitter irony, or courtly jest. The general opinion of recent critics concurs with Meyer that the words were uttered in irony or jest. Alford, Eadie, Lange, Abbott, Plumptre, Schaff, Bloomfield, Hackett, and Taylor substantially agree with Meyer. The Rev. Ver. is decidedly in favor of Meyer's view, "With but little persuasion thou wouldst fain make me a Christian."- Meyer's Com., note by Am. Ed. We rather think that Paul's speech had made a deep impression upon the king, but that he was unwilling to show this before Festus and the nobles of Cesarea; and that the words were spoken to conceal his feelings, as if he had said, Certainly there is some little truth in what you have said. Gloag. Irony here seems utterly out of place, and simply inconceivable. To win that perishing soul, he made a last brave attempt in his reply (see ver. 29). That earnest, loving appeal never surely would have been made to one who could dismiss with cruel, scornful sarcasm such a defence as had been spoken that day by the prisoner Paul in the Cesarean judgment-hall. — Schaff. 29. I would to God. I pray to God; I earnestly desire it of God. This shows (1) Paul's intense desire that Agrippa, and all who heard him, might be saved; (2) his steady |