A Complete History and Mystery of the Old and New Testament, Part 2 · Chapter 26
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 mentioning 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 proved 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 competent 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 Convert, 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 carried 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 work 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 therefore 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 incouragement 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 ſupport 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 promiſe] v. 6. for which the 12. Tribes inſtantly ſerved God (and all little enough) to obtain 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 Sadduces 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 five 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 Inſtruments in his miniſtry's, by whom he ordinarily works them, and hence are they called coworkers 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, themſelves to be God's peculiar people, True obedience to the Great God ſhould be reckoned 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 Viſion, 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 Cenſures 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 ſymptome 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 meekneſs, with due terms of reſpect to a Revileing Judge, wherein he well obſerved Solomon'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 elegant 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 perſecuting 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 foreign 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 called 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, 25, 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 Educated in Judea, could not but hear of the Life, Doctrine, Miracles, Death and Reſurrection 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 perſonages: 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.