Then said Agrippa unto Festus, This man might have been set at liberty, if he had not appealed unto Caesar.
Then said Agrippa unto Festus, This man might have been set at liberty, if he had not appealed unto Cesar. But what object could the apostle have in making this appeal, except to prevent his being taken for trial where he knew he had no justice to expect, unless Festus should at Jerusalem show a courage which Pontius Pilate wanted in a better cause, and which his predecessor Felix had shown himself destitute of in this very case? King Agrippa had but to pronounce in favour of the immediate liberation of this innocent man, and Festus would no doubt have at once given the warrant. But possibly they thought themselves precluded from taking any action after that appeal had transferred the case to a higher tribunal.
Remarks:
(1) Letting alone no spiritual discernment, who that has any nice perception of the workings of human feeling under different circumstances-such as might be supposed to actuate Paul and Festus and Agrippa respectively on this occasion-and of what would be a natural expression of these as they came out in this assembly, as distinguished from literary invention or embellishment, can fail to see in this chapter unadorned though vigorous and noble history; and what but a sceptical spirit, a low moral tone, and perverted scholarship, directed to the establishment of a preconceived theory could find in it-as the Tubingen critics do (Zeller, for example) - only one of a series of unhistorical addresses, drawn up apologetically long after the events, in the interest of a Pauline, or more catholic party in the Church, and with the view of supplanting the Petrine or more Jewish views? One would be ashamed to have to refer to such literature, were it not that the learning and ingenuity which it displays, after having done much mischief in the land of its birth, have at length begun to make some impression even in our own country, and that the sceptical tendency which has recently set in among us is fed by such wretched speculations. But its effects will assuredly die away, not so much through the force of any replies that may be made to it, as under the power of the naked text upon the devout and candid students of it, while 'evil men and seducers will wax worse and worse, deceiving and being deceived.'
(2) The commission from the glorified Redeemer to His once bitter enemy is so grandly expressed in this address before King Agrippa, that we may here pause upon it for a moment. Three things in it may be noticed.
First, The position which Christ occupies. As the commission issues authoritatively from Him - "I send thee" - so all the effects which the commission contemplates, since they could only be instrumentally worked by any creature, must be effected, if at all, by Him from whom the commission flows. And what are those effects? "I send thee to the (chosen) people, and to the Gentiles, to open their eyes, that they may turn from darkness to light, and from the power of Satan unto God." Plainly, He who sends men to do such things must either have the power and intention to do them Himself, through their instrumentality, or must be mocking them when He thus sends them forth. But, further while it is He who, by opening blind eyes, makes them turn from darkness to light, and from the power of Satan unto God, their standing before God as His pardoned and reconciled people, and their final inheritance among the sanctified, is represented as due solely to their faith in Him. It makes no difference to these conclusions, whether we regard the words of this commission as literally so addressed to him at any one time, or as the apostle's own concentrated summary; of all that had been expressed to him by his glorified Lord on many successive occasions. In this latter view, which seems the correct one, it is even more striking, as holding forth what we may style The Pauline Theology, with respect to Christ's position in the divine economy-which we may expect to find, and which,we do find, running through all his Epistles to the churches.
Secondly, The relation to each other of spiritual illumination, conversion, and faith. As the reason why men are content to remain in darkness and in bondage to the enemies of God is, that they are blind to their true condition, so, as soon as their eyes are divinely opened to see clearly what and where they are, they turn from this discovered darkness to the "marvelous light" of "the glory of God in the face of Jesus Christ," and, at the same time and in the same act, from the dominion of Satan to subjection to God. But wonderful as is this transformation of nature and exchange of services, it is not this which effects their reconciliation to God, and entitles them to ultimate admission among the sanctified above. It is by faith in the Lord Jesus alone - "faith that is in ME" - that men "obtain forgiveness of sins and inheritance among them that are sanctified." For this alone rectifies their position, and adjusts their relationship to God; giving them right of approach to Him immediately as His pardoned and reconciled children, and right of admission to see Him face to face in the kingdom prepared "for them from the foundation of the world."
Thirdly, The superhuman power of the Gospel ministry. That it does possess such power-opening blind eyes, and so causing men to turn from darkness to light, and from the power of Satan unto God-is the distinguishing characteristic of it as here held forth. But as that power lies not at all in the commissioned ambassadors of Christ, but wholly in Him that sends them, so they have here at once the materials of deepest humility and of highest encouragement, in the discharge of that commission, knowing that they "can do all things," though only "through Christ that strengtheneth them," and that of their converts they can say, "In Christ Jesus I have begotten you through the Gospel."
(3) The view which Festus expressed of Paul's state of mind ("Thou art beside thyself"), and the exalted calmness of the reply ("I am not mad, most noble Felix, but do speak forth words of truth and soberness") remind us of the apostle's remarkable words to the Corinthians: "Whether we be beside ourselves, it is to God; or whether we be sober, it is for your cause: for the love of Christ constraineth us" ( 2 Corinthians 5:13-14 ). No doubt he spoke in an elevated tone; and when he came to the glowing words at which Festus interrupted him, he probably seemed as one carried quite beyond himself, while expatiating on the vast purpose of grace which his risen Lord bad commissioned him to carry out. To one who knew nothing of those things, and cared as little, this holy enthusiasm would seem like the outpourings of one not quite himself-of one whose head had been turned by too much study; but the reply-especially when followed up by that appeal to the king which drew from him so remarkable a testimony to the power with which he pleaded for Christ; and, above all, when this was followed up by the wish to God that he and all present were in everything like himself with our thrilling exception-the chains upon those uplifted hands of his-this reply, we say, so followed up, while it nobly refuted the charge of Festus, revealed the true, secret of the enthusiasm which had suggested it, and indeed was itself but a varied display of that very enthusiasm.
'No, most noble Festus, I am not beside myself; but the love of Christ constraineth me: and what wonder? For who could undergo such a change, and receive such a commission, and for simply fulfilling it have to stand here charged with hostility both to law and religion, and relate the amazing facts of such a case with the apathy of a sceptic? No: "If I be beside myself, it is to God" - in sight of whom the wonder would be if I were not what I seem to thee - "or if I be sober," speaking forth the words of truth and soberness, "it is for your cause" who hear me this day, "if by any means I may save some." And is not this still the fitting attitude for those who plead for Christ, either in defending the truth or while praying them in Christ's stead to be reconciled to God? And those who go forth in this attitude, when they rise above the fear or favour of men, and realize the invisible and eternal issues of their pleading, may lay their account with seeming to the indifferent to be beside themselves; or if, to remove this impression, they "be sober" - presenting the awful truths which they handle in the light of sober but resistless realities, it will be but "for their cause." In either case, and in both at once, the secret of their procedure will be that of the apostle - "The love of Christ constraineth us."
(4) On the whole, viewing this as the last public occasion on which the great apostle was to be "brought before kings and governors for Jesus' sake, for a testimony unto them," one cannot but be struck with the crowning character of it, and feel how well, during his last imprisonment and in the near prospect of sealing his testimony with his blood, he could say with respect to these public appearances for his Lord, as well as his whole career from the date of his conversion, "I have fought a good fight" ( 2 Timothy 4:7).