CHAP. XXVI. Paul before King Agrippa.
THIS Chapter brings Paul to his third Tryal before King Agrippa, in order to send him from Caesarea to Caesar at Rome, which Festus durst not do without men∣tioning the prisoner's Crimes in his Mittimus, whereas he had as yet found no fault in him: Therefore must Paul be Try'd a third time to try what particulars could be pro∣ved against him, before King Agrippa, for Caesar's satisfaction: We have an account, Acts 25.23.24, &c. how the Court was call'd for, this third Tryal, to which Agrippa and Berenice came with great pomp, to whom Festus gives a publick Narrative of all Transactions past, and begs the King's Council about the appeal, and now Paul hath leave to make his Apology, Acts 26.1. which may be resolved thus:
It consists of three parts (1.) A Prologue. (2.) A plain and powerful plea. And (3.) An Epilogue.
1. Paul's Prologue, verse 2, 3. Is his acknowledging it a priviledge that he might plead for himself before King Agrippa, whose birth and breeding had been among the Jews, and therefore he could not but be accquainted with the Law and the Prophets, by which Paul desired to have his case determined, whereof the King was the most com∣petent Judge.
2. His Plain Plea consists of many Heads; 1. From the Innocency of his Youth, which he asserts from the Jews Testimony, ver. 4. and from his own Education, ver. 5. 2. From the state of the Controversy, about an Article of the Faith, the Doctrine of the Resurrection, wherein he reflected upon his Adversaries as unsound in the Faith for their denying that very principal of Religion, ver. 6, 7, 8. 3. From his former Pharisaism and Persecution of Saints, which he once thought was his duty and God's Service, verse 9, 10, 11. 4. From his extraordinary call by Christ to become a Con∣vert, Relating the Circumstances of time, place, witnesses and works, v. 12, 13, 14, to 19. and how it was not from any Levity of his own mind, but a Divine Compulsion car∣ried him out of his old Conversation, v. 19, 20. 5. From the injuriousness of the Jews to him, merely for yielding Obedience to this Heavenly Vision, ver. 21. 6. From his Experience of God's protection from all his persecutors, and therefore could not but in gratitude to God (who had hitherto preserved him) serve him with his best in the Page 482work of the Gospel, v. 22. And 7. From the harmony of his Doctrine with Moses and the Prophets, &c. ver. 22, 23.
3 The Epilogue, occasioned by Festus's Rash Censure of him for a mad-man, v. 24. wherein he appeales; 1. To the Sobriety of his own Speech (having more weight than the words of mad-men.) And 2. To the Judgment of Agrippa, verse 25, 26. The upsho of all was, that those very Heathen Judges do again acquit Paul of all Crimes in their opinions, v. 31. To the great Condemnation of the malicious Jews.
The Remarks that may be raised from these Resolves. Are,
First, As the providence of God procured Paul a liberty to speak for himself; So the promised Spirit of God gave him ability of Speech, both were wonderful. So that an Adversary was not found able to withstand the power by which he spake, while he thus freely published the Gospel of Christ, and made not only his own case, but also the Christian Religion publickly known, &c. King Agrippa gave Paul a power to make his Apology, verse 1. tho' he sat not as Judge, but as one highly honoured by Festus: And the Apostle spake here (through the supplies of the Spirit of Christ, Phil, 1.19.) so Artificially, so effectually, with such evidence and demonstration in his own Vindication, that he plainly Captivated the Consciences of the whole Court (so far as to stop their mouths from contradicting him) and almost persuaded the King to turn Christian.
The second Remark is; It is a kind of happiness to have a fair hearing of our case and cause in the Courts of men: Thus Paul expressed it here, v. 2, 3. which was no sordid adulation, but a plain confession of the truth, for he could not but own it as his great advantage to make his Just Apology before Agrippa, who could not (by his birth and breeding) be altogether ignorant of those points in controversy (about the Messiah, the Resurrection, and the giving of the Holy Ghost) and however he must be a far more competent Judge of such matters, than that Pagan Judge, Festus, could be, who was an absolute stranger to the Scriptures. N.B. This Paul calls an happiness, hoping that, as the King had opened his mouth to make his Defence so he would not suffer any to stop it till he had done, being confident that Agrippa's opinion and Judgment could not but prevail much with Festus, while he pleaded for his own life, and there∣fore doth he principally crave the King's patient Audience, stiling it his happiness: yet Paul well knew that the true happiness is to find favour with God in the Remission of Sin. Ps. 32.1, 2. and assuredly had not God over-ruled matters, and Paul had not been so eminent by his sufferings, Agrippa (who came into the Court in such a princely pomp, Acts 25.23.) Especially Festus could never have vouchsafed him attention with so much silence and patience.
The third Remark is; A blameless life from our youth upward is a brave incourage∣ment when we come to suffer for Righteousness-sake: Thus Paul here, v. 4, 5. makes a confident appeal (as be had done to Caesar's Court so) to his accusers consciences, whether they could Justly charge him with any enormities while he was of their Strict Pharisaical persuasion: Hereby he vindicated his Christian Religion from the prejudice of the Jews who cast such calumnies upon Paul, as if he had imbraced Christianity as a subterfuge from the abuse of his Pharisaism in former times: This he wisely washeth off and convincingly urgeth, that it was not for any misdemeanors done by him, but for his imbracing the Christian Religion which had rendred him so odious and obnoxious to them. Now the Testimony of Paul's good Conscience was a strong cordial to sup∣port him in all these Tryals which he had before Faelix, Festus and King Agrippa, over and above his Divine Revelation.
The fourth Remark is; The Doctrine of the Resurrection is no incredible Doctrine: This Paul asserts, as the foundation of all Religion, which he calls [the hope of the pro∣mise] v. 6. for which the 12. Tribes instantly served God (and all little enough) to ob∣tain a better Resurrection, and everlasting life, verse 7. and for which Article of the Faith, those Degenerate Children of the 12. Tribes do (saith Paul) persecute me to Death: Yet it is a Credible Doctrine which Pagans (such as Festus was) and Sad∣duces ought not to deny, v. 8. and the Credibility of it is evidently Demonstrated: both by God's works of Creation, wherein God gave life to that which had it not before, therefore he can more easily restore life, where it once hath been: and by his works of Providence, seeing every spring is a Resurrection of Plants that seem dead in winter.
The fifth Remark is; The great ends and effects for which Christ did Institute and Commissionate a Gospel Ministry, are principally five, for working. 1. Conversion. 2. Faith. 3. Remision of sins. 4. Sanctification. And. 5. Salvation. N.B. All these Page 483five be famously specified in Paul's Commission from a greater High-Priest (The Lord Jesus) to preach the Gospel, than the whited wall Ananias was, who had before given him a Commission to persecute the Preachers of it, and who now did persecute Paul for Preaching it, as Paul tells King Agrippa here, after he had given him the whole narrative of his wonderful Conversion, (whereon Remarks have been already made upon Acts 9.3, &c. And upon Acts 22.6. As also upon Acts 8.3.) from Acts 26.9, 10, 11, &c. to verse 18. where this excellent discription is: N. B. Now tho' these five great works of Conversion &c. be properly, and principally, yea only, the work of Christ (who alone can open the eyes of the blind both of souls and bodies, as he had opend Pauls, &c.) yet is he pleased to put this great honour upon his poor Instru∣ments in his ministry's, by whom he ordinarily works them, and hence are they called co∣workers with God. 1 Cor. 3, 5, 6. And 2 Cor. 6.1.
The sixth Remark is; How abominable it is, that among those that profess, them∣selves to be God's peculiar people, True obedience to the Great God should be reckon∣ed no better than real Rebellion and Treason against sorry mortal man: Thus Paul tells Agrippa, verse 19. the Jews (who pretend themselves to be God's peculiar people) can find no other fault in me, but that I durst not be disobedient to this heavenly Vi∣sion, but I preached the Gospel at God's command. verse 20, 21. from whose fury God hath hitherto preserved me. verse 22, 23. Intimating for his own vindication, that he had done nothing but what became a man grateful to God for his daily preservation, (which is not granted to nourish Idleness, but labour) as also, that the truths of the Gospel concern'd Agrippa, himself and all princes, as well as the meanest people, for all are one in Christ. Gal. 3.28. Col. 3.11.
The seventh Remark is; Carnal minds, even of mighty men, do pass very uncharitable Cen∣sures upon spiritual persons and things. Thus the Pagan Judge Festus Judged Paul a mad man verse 24. as the Captains did Gods prophet that came to Jehu. 2 Kings 9.11. and the Friends of Christ, did Christ himself. Mark 3.21. Nor can it be otherwise because of contrary apprehensions, for bad men call evil good, and good evil, Isaiah 5.20, 21. They blasphemously conceive the Gospel to be the foolishness of preaching. 1 Cor. 1.18 It seemeth so to them that perish, but to them that shall be saved, it is the power and wisdom of God, Rom. 1.16. 2 Cor. 4.3, 4. Therefore is it a most dangerous symp∣tome thus profanely to mistake and to distast the Gospel of Christ, as Festus did here, thinking that Paul had over-studied himself, and by meddling with matters too high for his Capacity, and too deep for his understanding, he had brought himself into a mad melancholy, so he broke forth into this idle and long Tittle-Tattle &c.
The eighth Remark is; 'Tis a blessed Attainment for a man to be master of himself when highly provoked, and to be regulated by right reason only, and not hurryed by unruly passions. Thus it was with Paul here, verse 25. making his answer with all meek∣ness, with due terms of respect to a Revileing Judge, wherein he well observed Solo∣mon's saying [a soft answer turns away wrath] Prov. 15.1. Festus had spoke truly so far as to say [Paul had much learning] for he was reckoned an excellent linguist, being skilful by his acquired learning, besides that infused by the Holy Ghost (in the Hebrew) Syraick, Greek, and Latine Tongues, well acquainted with the Pagan Poets, and a most fluent and Charming Orator, speaking and writing Greek in such a Compt, florid and ele∣gant style, so that Demosthenes's Orations are but dull pieces compared to some of his Epistles yet Festus was extravagant in censuring that [Paul's much learning made him mad] perhaps he might feel some strange Infleunce upon Paul's Discourse, and could not ascribe it to the Right cause, the Holy Spirit, but to the spirit of madness, &c. N. B. 'Tis true indeed Paul himself confesseth that he had been exceeding mad, in persecut∣ing the Truth, Acts 26.11. And there were some (besides this Pagan Governor) who Judged him as mad in preaching it 2 Cor. 5.13. and in pressing towards the prize which he now persecuted (so 〈 in non-Latin alphabet 〉 signifies) Phil. 4.13. with as much eagerness, as ever he had persecuted or prosecuted the poor saints and servants of Christ, while he made havock of them, Acts 8.3.
The ninth Remark is; 'Tis likewise highly honourable and greatly comfortable when a prisoner at the bar can (beside the testimony of his own conscience) make a solemn Appeal to the consciences of his Judges, that he speaks nothing but the words of truth and soberness: Thus Paul makes his appeal 1. To Festus with all modesty, waving the reflection, he reviled him not (as Christ had taught him, 1 Pet. 2.23.) nor call∣ed him whited wall (as he had done Ananias the intruder into the High-Priest's office) but gives him his Noble Title tho' his person was unworthy, Yet for God's ordinance of magistracy's sake, mildly minding, him according to his own advice, 2 Tim. 2.24, Page 48425, 26.) that his Conscience must tell him his discourse was not like as one distracted. And 2. To Agrippa, to whom he useth a most Rhetorical insinuation, v. 26, 27. which could not but leave a forcible impression upon his heart, persuading him, that he, being E∣ducated in Judea, could not but hear of the Life, Doctrine, Miracles, Death and Resur∣rection of Christ, &c. all which were done openly, John 18.20. and he could not but believe the Prophets.
The tenth Remark is; So convincing is the power of the Gospel, and the purity of its professors, that at the long run the Adversaries thereof are shamefully confounded, as here. 1. The King is convinced to be almost a Christian, v. 28 he is brought nigh God's Kingdom, yet so clogg'd with the world as (we do not find) he ever came there: which occasion'd Paul to wish (for Agrippa and all his auditory) all the good that was in himself (for the accomplishment of a true Christian) yet to be freed from all the evils that then were upon him, verse 29. 2. Festus is easily influenced by Agrippa to acquit Paul from the Crimes laid against him, yet he would not release him for fear of the Jews: And 3. the malitious Jews got nothing for all their travel, charges, and impudent importunity, but a being branded for a company of cursed Caitiffs, for their thirsting after the blood of the innocent in the judgment of so many honourable person∣ages: Thus are those wretches packed home to Jerusalem with a stigmatizing indelible opprobrious blot upon their names, and perhaps not without horrour of Guilt within their Bosoms: Notwithstanding all; those acquitters of Paul, like the Black-moor in the Bath, and the spotted Leopard, Jerem. 13.23. got no saving change by these Transactions.
