GOD'S WORD® Translation (©1995)
Agrippa told Festus, "This man could have been set free if he hadn't appealed his case to the emperor."

King James Bible
Then said Agrippa unto Festus, This man might have been set at liberty, if he had not appealed unto Caesar.

Douay-Rheims Bible
And Agrippa said to Festus: This man might have been set at liberty, if he had not appealed to Caesar.

Darby Bible Translation
And Agrippa said to Festus, This man might have been let go if he had not appealed to Caesar.

English Revised Version
And Agrippa said unto Festus, This man might have been set at liberty, if he had not appealed unto Caesar.

Webster's Bible Translation
Then said Agrippa to Festus, This man might have been set at liberty, if he had not appealed to Cesar.

Weymouth New Testament
And Agrippa said to Festus, "He might have been set at liberty, if he had not appealed to Caesar."

World English Bible
Agrippa said to Festus, "This man might have been set free if he had not appealed to Caesar."

Young's Literal Translation
and Agrippa said to Festus, 'This man might have been released if he had not appealed to Caesar.'

Cross References

Acts 9:15 But the Lord said to him, "Go, for he is a chosen instrument of Mine, to bear My name before the Gentiles and kings and the sons of Israel;

Acts 24:27 But after two years had passed, Felix was succeeded by Porcius Festus, and wishing to do the Jews a favor, Felix left Paul imprisoned.

Acts 25:11 "If, then, I am a wrongdoer and have committed anything worthy of death, I do not refuse to die; but if none of those things is true of which these men accuse me, no one can hand me over to them. I appeal to Caesar."

Acts 28:18 "And when they had examined me, they were willing to release me because there was no ground for putting me to death.

Acts 28:19 "But when the Jews objected, I was forced to appeal to Caesar, not that I had any accusation against my nation.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 24-32

We have reason to think that Paul had a great deal more to say in defence of the gospel he preached, and for the honour of it, and to recommend it to the good opinion of this noble audience; he had just fallen upon that which was the life of the cause-the death and resurrection of Jesus Christ, and here he is in his element; now he warms more than before, his mouth is opened towards them, his heart is enlarged. Lead him but to this subject, and let him have leave to go on, and he will never know when to conclude; for the power of Christ's death, and the fellowship of his sufferings, are with him inexhaustible subjects. It was a thousand pities then that he should be interrupted, as he is here, and that, being permitted to speak for himself (v. 1), he should not be permitted to say all he designed. But it was a hardship often put upon him, and is a disappointment to us too, who read his discourse with so much pleasure. But there is no remedy, the court thinks it is time to proceed to give in their judgment upon his case.

I. Festus, the Roman governor, is of opinion that the poor man is crazed, and that Bedlam is the fittest place for him. he is convinced that he is no criminal, no bad man, that should be punished, but he takes him to be a lunatic, a distracted man, that should be pitied, but at the same time should not be heeded, nor a word he says regarded; and thus he thinks he has found out an expedient to excuse himself both from condemning Paul as a prisoner and from believing him as a preacher; for, if he be not compos menti-n his senses, he is not to be either condemned or credited. Now here observe,

1. What it was that Festus said of him (v. 24): He said with a loud voice, did not whisper it to those that sat next him; if so, it had been the more excusable, but (without consulting Agrippa, to whose judgment he had seemed to pay profound deference, ch. 25:26), said aloud, that he might oblige Paul to break off his discourse, and might divert the auditors from attending to it "Paul, thou art beside thyself, thou talkest like a madman, like one with a heated brain, that knowest not what thou sayest;" yet he does not suppose that a guilty conscience had disturbed his reason, nor that his sufferings, and the rage of his enemies against him, had given any shock to it; but he puts the most candid construction that could be upon his delirium: Much learning hath made thee mad, thou hast cracked thy brains with studying. This he speaks, not so much in anger, as in scorn and contempt. He did not understand what Paul said; it was above his capacity, it was all a riddle to him, and therefore he imputes it all to a heated imagination. Si non vis intelligi, debes neglig-f thou art not willing to be understood, thou oughtest to be neglected. (1.) He owns Paul to be a scholar, and a man of learning, because he could so readily refer to what Moses and the prophets wrote, books that he was a stranger to; and even this is turned to his reproach. The apostles, who were fishermen, were despised because they had no learning; Paul, who was a university-man, and bred a Pharisee, is despised as having too much learning, more than did him good. Thus the enemies of Christ's ministers will always have something or other to upbraid them with. (2.) He reproaches him as a madman. The prophets of the Old Testament were thus stigmatized, to prejudice people against them by putting them into an ill-name: Wherefore came this mad fellow unto thee? said the captains of the prophet, 2 Ki. 9:11; Hos. 9:7. John Baptist and Christ were represented as having a devil, as being crazed. It is probable that Paul now spoke with more life and earnestness than he did in the beginning of his discourse, and used more gestures that were expressive of his zeal, and therefore Festus put this invidious character upon him, which perhaps never a one in the company but himself thought of. It is not so harmless a suggestion as some make it to say concerning those that are zealous in religion above others that they are crazed.

2. How Paul cleared himself from this invidious imputation, which whether he had ever lain under before is not certain; it should seem, it had been said of him by the false apostles, for he ways (2 Co. 5:13), If we be beside ourselves, as they say we are, it is to God; but he was never charged with this before the Roman governor, and therefore he must say something to this. (1.) He denies the charge, with due respect indeed to the governor, but with justice to himself, protesting that there was neither ground nor colour for it (v. 25): "I am not mad, most noble Festus, nor ever was, nor any thing like it; the use of my reason, thanks be to God, has been all my days continued to me, and at this time I do not ramble, but speak the words of truth and soberness, and know what I say." Observe, Though Festus gave Paul this base and contemptuous usage, not becoming a gentlemen, much less a judge, yet Paul is so far from resenting it, and being provoked by it, that he gives him all possible respect, compliments him with his title of honour, most noble Festus, to teach us not to render railing for railing, nor one invidious character for another, but to speak civilly to those who speak slightly of us. It becomes us, upon all occasions, to speak the words of truth and soberness, and then we may despise the unjust censures of men. (2.) He appeals to Agrippa concerning what he spoke (v. 26): For the king knows of these things, concerning Christ, and his death and resurrection, and the prophecies of the Old Testament, which had their accomplishment therein. He therefore spoke freely before him, who knew these were no fancies, but matters of fact, knew something of them, and therefore would be willing to know more: For I am persuaded that none of these things are hidden from him; no, not that which he had related concerning his own conversion, and the commission he had received to preach the gospel. Agrippa could not but have heard of it, having been so long conversant among the Jews. This thing was not done in a corner; all the country rang of it; and any of the Jews present might have witnessed for him that they had heard it many a time from others, and therefore it was unreasonable to censure him as a distracted man for relating it, much more for speaking of the death and resurrection of Christ, which was so universally spoken of. Peter tells Cornelius and his friends (ch. 10:37), That word you know which was published throughout all Judea concerning Christ; and therefore Agrippa could not be ignorant of it, and it was a shame for Festus that he was so.

II. Agrippa is so far from thinking him a madman that he thinks he never heard a man argue more strongly, nor talk more to the purpose.

1. Paul applies himself closely to Agrippa's conscience. Some think Festus was displeased at Paul because he kept his eye upon Agrippa, and directed his discourse to him all along, and that therefore he gave him that interruption, v. 24. But, if that was the thing that affronted him, Paul regards it not: he will speak to those who understand him, and whom he is likely to fasten something upon, and therefore still addresses Agrippa; and, because he had mentioned Moses and the prophets as confirming the gospel he preached, he refers Agrippa to them (v. 27): "King Agrippa, believest thou the prophets? Dost thou receive the scriptures of the Old Testament as a divine revelation, and admit them as foretelling good things to come?" He does not stay for an answer, but, in compliment to Agrippa, takes it for granted: I know that thou believest; for every one knew that Agrippa professed the Jews' religion, as his fathers had done, and therefore both knew the writings of the prophets and gave credit to them. Note, It is good dealing with those who have acquaintance with the scriptures and believe them; for such one has some hold of.

2. Agrippa owns there was a great deal of reason in what Paul said (v. 28): Almost thou persuadest me to be a Christian. Some understand this as spoken ironically, and read it thus, Wouldst thou in so little a time persuade me to be a Christian? But, taking it so, it is an acknowledgement that Paul spoke very much to the purpose, and that, whatever others thought of it, to his mind there came a convincing power along with what he said: "Paul, thou art too hasty, thou canst not think to make a convert of me all of a sudden." Others take it as spoken seriously, and as a confession that he was in a manner, or within a little, convinced that Christ was the Messiah; for he could not but own, and had many a time thought so within himself, that the prophecies of the Old Testament had had their accomplishment in him; and now that it is urged thus solemnly upon him he is ready to yield to the conviction, he begins to sound a parley, and to think of rendering. He is as near being persuaded to believe in Christ as Felix, when he trembled, was to leave his sins: he sees a great deal of reason for Christianity; the proofs of it, he owns, are strong, and such as he cannot answer; the objections against it trifling, and such as he cannot for shame insist upon; so that if it were not for his obligations to the ceremonial law, and his respect to the religion of his fathers and of his country, or his regard to his dignity as a king and to his secular interests, he would turn Christian immediately. Note, Many are almost persuaded to be religious who are not quite persuaded; they are under strong convictions of their duty, and of the excellency of the ways of God, but yet are overruled by some external inducements, and do not pursue their convictions.

3. Paul, not being allowed time to pursue his argument, concludes with a compliment, or rather a pious wish that all his hearers were Christians, and this wish turned into a prayer: euxaimeµn an toµ Theoµ-I pray to God for it (v. 29); it was his heart's desire and prayer to God for them all that they might be saved, Rom. 10:1. That not only thou but all that hear me this day (for he has the same kind design upon them all) were both almost, and altogether, such as I am, except these bonds. Hereby, (1.) He professes his resolution to cleave to his religion, as that which he was entirely satisfied in, and determined to live and die by. In wishing that they were all as he was, he does in effect declare against ever being as they were, whether Jews or Gentiles, how much soever it might be to his worldly advantage. He adheres to the instruction God gave to the prophet (Jer. 15:19), Let them return unto thee, but return not thou unto them. (2.) He intimates his satisfaction not only in the truth, but in the benefit and advantage of Christianity; he had so much comfort in it for the present, and was so sure it would end in his eternal happiness, that he could not wish better to the best friend he had in the world than to wish him such a one as he was, a faithful zealous disciple of Jesus Christ. Let my enemy be as the wicked, says Job, ch. 27:7. Let my friend be as the Christian, says Paul. (3.) He intimates his trouble and concern that Agrippa went no further than being almost such a one as he was, almost a Christian, and not altogether one; for he wishes that he and the rest of them might be not only almost (what good would that do?) but altogether such as he was, sincere thorough-paced Christians. (4.) He intimates that it was the concern, and would be the unspeakable happiness, of every one of them to become true Christians-that there is grace enough in Christ for all, be they ever so many-enough for each, be they ever so craving. (5.) He intimates the hearty good-will he bore to them all; he wishes them, [1.] As well as he wished his own soul, that they might be as happy in Christ as he was. [2.] Better than he now was as to his outward condition, for he excepts these bonds; he wishes they might all be comforted Christians as he was, but not persecuted Christians as he was-that they might taste as much as he did of the advantages that attended religion, but not so much of its crosses. They had made light of his imprisonment, and were in no concern for him. Felix detained him in bonds to gratify the Jews. Now this would have tempted many a one to wish them all in his bonds, that they might know what it was to be confined as he was, and then they would know the better how to pity him; but he was so far from this that, when he wished them in bonds to Christ, he desired they might never be in bonds for Christ. Nothing could be said more tenderly nor with a better grace.

III. They all agree that Paul is an innocent man, and is wronged in his prosecution. 1. The court broke up with some precipitation (v. 30): When he had spoken that obliging word (v. 29), which moved them all, the king was afraid, if he were permitted to go on, he would say something yet more moving, which might work upon some of them to appear more in his favour than was convenient, and perhaps might prevail with them to turn Christians. The king himself found his own heart begin to yield, and durst not trust himself to hear more, but, like Felix, dismissed Paul for this time. They ought in justice to have asked the prisoner whether he had any more to say for himself; but they thought he had said enough, and therefore the king rose up, and the governor, and Bernice, and those that sat with them, concluding the case was plain, and with this they contented themselves, when Paul had more to say which would have made it plainer. 2. They all concurred in an opinion of Paul's innocency, v. 31. The court withdrew to consult of the matter, to know one another's minds upon it, and they talked among themselves, all to the same purport, that this man does nothing worthy of bonds-he is not a dangerous man, whom it is prudent to confine. After this, Nero made a law for the putting of those to death who professed the Christian religion, but as yet there was no law of that kind among the Romans, and therefore no transgression; and this judgment of theirs is a testimony against that wicked law which Nero made not long after this, that Paul, the most active zealous Christian that ever was, was adjudged, even by those that were no friends to his way, to have done nothing worthy of death, or of bonds. Thus was he made manifest in the conscience of those who yet would not receive his doctrine; and the clamours of the hot-headed Jews, who cried out, Away with him, it is not fit he should live, were shamed by the moderate counsels of this court. 3. Agrippa gave his judgment that he might have been set at liberty, if he had not himself appealed to Caesar (v. 32), but by that appeal he had put a bar in his own door. Some think that by the Roman law this was true, that, when a prisoner had appealed to the supreme court, the inferior courts could no more discharge him than they could condemn him; and we suppose the law was so, if the prosecutors joined issue upon the appeal, and consented to it. But it does not appear that in Paul's case the prosecutors did so; he was forced to do it, to screen himself from their fury, when he saw the governor did not take the care he ought to have done for his protection. And therefore others think that Agrippa and Festus, being unwilling to disoblige the Jews by setting him at liberty, made this serve for an excuse of their continuing him in custody, when they themselves knew they might have justified the discharging of him. Agrippa, who was but almost persuaded to be a Christian, proves no better than if he had not been at all persuaded. And now I cannot tell, (1.) Whether Paul repented of his having appealed to Caesar, and wished he had not done it, blaming himself for it as a rash thing, now he saw that was the only thing that hindered his discharge. He had reason perhaps to reflect upon it with regret, and to charge himself with imprudence and impatience in it, and some distrust of the divine protection. He had better have appealed to God than to Caesar. It confirms what Solomon says (Eccl. 6:12), Who knows what is good for man in this life? What we think is for our welfare often proves to be a trap; such short-sighted creatures are we, and so ill-advised in leaning, as we do, to our own understanding. Or, (2.) Whether, notwithstanding this, he was satisfied in what he had done, and was easy in his reflections upon it. His appealing to Caesar was lawful, and what became a Roman citizen, and would help to make his cause considerable; and forasmuch as when he did it it appeared to him, as the case then stood, to be for the best, though afterwards it appeared otherwise, he did not vex himself with any self-reproach in the matter, but believed there was a providence in it, and it would issue well at last. And besides, he was told in a vision that he must bear witness to Christ at Rome, ch. 23:11. And it is all one to him whether he goes thither a prisoner or at his liberty; he knows the counsel of the Lord shall stand, and says, Let it stand. The will of the Lord be done.

Calvin's Commentary

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 [625] 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.

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. [626] 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; [627] 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.

Furthermore, [the] truth is set against [628] 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.

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, en oligo 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 [629] 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 en oligo 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.

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 [630] is far contrary to the bitterness of those who take comfort in wishing that other men were in their misery.

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John Wesley—Sermons on Several Occasions

The Conversion of Saul of Tarsus
I intend, this morning, to address myself more particularly to those who fear not the Lord Jesus Christ, but on the contrary, oppose him. I think I may be quite certain that I have none here who go the length of desiring to see the old persecution of the church revived. I do not think there is an Englishman, however much he may hate religion, who would wish to see the stake again in Smithfield, and the burning pile consuming the saints. There may be some who hate them as much, but still not in that …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 4: 1858

Acts 26:24-29. Portraits.
[10] "And as he thus spake for himself, Festus said with a loud voice, Paul, thou art beside thyself; much learning doth make thee mad. "But he said, I am not mad, most noble Festus; but speak forth the words of truth and soberness. "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. "King Agrippa, believest thou the prophets? I know that thou believest. "Then Agrippa said …
John Charles Ryle—The Upper Room: Being a Few Truths for the Times

The Publisher to the Reader.
There are no sermons I know of any divine or pastor in this kingdom, that have been more frequently printed, or more universally read and esteemed, than the elegant and judicious discourses of Mr. Binning, which were published after his death, at different times, in four small volumes. As there was a great demand for these valuable writings, about twenty six years ago; so these printed copies of them were compared with his own manuscript copy now in my hand, carefully revised, and then printed, in …
Hugh Binning—The Works of the Rev. Hugh Binning

Tillotson -- the Reasonableness of a Resurrection
John Tillotson, archbishop of Canterbury, renowned as a preacher, was born at Sowerby, in Yorkshire, in 1630, the son of an ardent Independent. After graduating from Clare College, Cambridge, he began to preach in 1661, in connection with the Presbyterian wing of the Church of England. He, however, submitted to the Act of Uniformity the following year, and in 1663 was inducted into the rectory of Veddington, Suffolk. He was also appointed preacher to Lincoln's Inn, was made prebendary of Canterbury …
Various—The World's Great Sermons, Vol. 2

Sanctified by Faith
"But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him."--Heb. 11:6. "That they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me."--Acts 26:18. "Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: by whom also we have access by faith into this grace wherein we stand."--Rom. 5:1, 2. Faith in the blood …
J. W. Byers—Sanctification

The Advanced Christian Reminded of the Mercies of God, and Exhorted to the Exercise of Habitual Love to Him, and Joy in Him.
1. A holy joy in God, our privilege as well as our duty.--2. The Christian invited to the exercise of it.--3. By the consideration of temporal mercies.--4. And of spiritual favors.--5. By the views of eternal happiness.--6. And of the mercies of God to others, the living and the dead.--7. The chapter closes with an exhortation to this heavenly exercise. And with an example of the genuine workings of this grateful joy in God. 1. I WOULD now suppose my reader to find, on an examination of his spiritual …
Philip Doddridge—The Rise and Progress of Religion in the Soul

Transformed
C. P. C. tr., Emma Frances Bevan, 1899 "I send thee to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in Me."--Acts xxvi. 18. Dark lay the plain, a tangled wilderness, And dark the mountains in the mists afar-- A land of darkness where no order is, Nor moon, nor star-- There was the line of drear confusion drawn, The stones of emptiness lay …
Frances Bevan—Hymns of Ter Steegen and Others (Second Series)

The Gospel According to Paul
C. P. C. Acts xxvi. 16 From the glory and the gladness, From His secret place; From the rapture of His Presence From the radiance of His Face-- Christ, the Son of God, hath sent me Through the midnight lands; Mine the mighty ordination Of the pierced Hands. Mine the message grand and glorious Strange unsealed surprise-- That the goal is God's Beloved, Christ in Paradise. Hear me, weary men and women, Sinners dead in sin; I am come from heaven to tell you Of the love within; Not alone of God's …
Frances Bevan—Hymns of Ter Steegen, Suso, and Others

The Gospel in Samaria
After the death of Stephen there arose against the believers in Jerusalem a persecution so relentless that "they were all scattered abroad throughout the regions of Judea and Samaria." Saul "made havoc of the church, entering into every house, and haling men and women committed them to prison." Of his zeal in this cruel work he said at a later date: "I verily thought with myself, that I ought to do many things contrary to the name of Jesus of Nazareth. Which thing I also did in Jerusalem: and many …
Ellen Gould White—The Acts of the Apostles

The French Reformation
The Protest of Spires and the Confession at Augsburg, which marked the triumph of the Reformation in Germany, were followed by years of conflict and darkness. Weakened by divisions among its supporters, and assailed by powerful foes, Protestantism seemed destined to be utterly destroyed. Thousands sealed their testimony with their blood. Civil war broke out; the Protestant cause was betrayed by one of its leading adherents; the noblest of the reformed princes fell into the hands of the emperor and …
Ellen Gould White—The Great Controversy

Defending Field Preaching
Between four and five we set out from Roughlee. But observing several parties of men upon the hills and suspecting their design, we put on and passed the lane they were making for before they came. One of our brothers, not riding so fast, was intercepted by them. They immediately knocked him down, and how it was that he got from among them he knew not. Before seven we reached Widdop. The news of what had passed at Barrowford made us all friends. The person in whose house Mr. B. preached, sent and …
John Wesley—The Journal of John Wesley

The Word
The third way to escape the wrath and curse of God, and obtain the benefit of redemption by Christ, is the diligent use of ordinances, in particular, the word, sacraments, and prayer.' I begin with the best of these ordinances. The word . . . which effectually worketh in you that believe.' 1 Thess 2:13. What is meant by the word's working effectually? The word of God is said to work effectually when it has the good effect upon us for which it was appointed by God; when it works powerful illumination …
Thomas Watson—The Ten Commandments

Paul on his Own Conversion
'And it came to pass, that, as I made my journey, and was come nigh unto Damascus about noon, suddenly there shone from heaven a great light round about me. 7. And I fell unto the ground, and heard a voice saying unto me, Saul, Saul, why perseoutest thou Me? 8. And I answered, Who art Thou, Lord? And He said unto me, I am Jesus of Nazareth, whom thou persecutest. 9. And they that were with me saw indeed the light, and were afraid; but they heard not the voice of Him that spake to me. 10. And I said, …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Saving Faith.
And brought them out, and said, Sirs, what must I do to be saved? And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house.--ACTS xvi. 30,31. This is one of the most abused texts in the Bible, and one which, perhaps, has been made to do quite as much work for the devil as for God. Let every saint present, ask in faith for the light of the Holy Ghost, while we try rightly to apply it. Let us enquire:-- 1. Who are to believe? 2. When are they to believe? 3. How are …
Catherine Booth—Godliness