From Darkness to Light

Acts 26:16–32. From Darkness to Light Safe Haven Worship Centre. Sunday February 16, 2020. Acts 26:16–32 16 But rise and stand upon your feet, for I have appeared to you for this purpose, to appoint you as a servant and witness to the things in which you have seen me and to those in which I will appear to you, 17 delivering you from your people and from the Gentiles—to whom I am sending you 18 to open their eyes, so that they may turn from darkness to light and from the power of Satan to God, that they may receive forgiveness of sins and a place among those who are sanctified by faith in me.’ 19 “Therefore, O King Agrippa, I was not disobedient to the heavenly vision, 20 but declared first to those in Damascus, then in Jerusalem and throughout all the region of Judea, and also to the Gentiles, that they should repent and turn to God, performing deeds in keeping with their repentance. 21 For this reason the Jews seized me in the temple and tried to kill me. 22 To this day I have had the help that comes from God, and so I stand here testifying both to small and great, saying nothing but what the prophets and Moses said would come to pass: 23 that the Christ must suffer and that, by being the first to rise from the dead, he would proclaim light both to our people and to the Gentiles.” 24 And as he was saying these things in his defense, Festus said with a loud voice, “Paul, you are out of your mind; your great learning is driving you out of your mind.” 25 But Paul said, “I am not out of my mind, most excellent Festus, but I am speaking true and rational words. 26 For the king knows about these things, and to him I speak boldly. For I am persuaded that none of these things has escaped his notice, for this has not been done in a corner. 27 King Agrippa, do you believe the prophets? I know that you believe.” 28 And Agrippa said to Paul, “In a short time would you persuade me to be a Christian?” 29 And Paul said, “Whether short or long, I would to God that not only you but also all who hear me this day might become such as I am—except for these chains.” 30 Then the king rose, and the governor and Bernice and those who were sitting with them. 31 And when they had withdrawn, they said to one another, “This man is doing nothing to deserve death or imprisonment.” 32 And Agrippa said to Festus, “This man could have been set free if he had not appealed to Caesar.” (ESV) (In current popular thought) there is ridicule to the idea that the world is in darkness. (People) point to the progress….made in the fields of medicine, genetics, engineering, space technology and travel, etc, as clear evidence that the world is no longer the victim of darkness and ignorance. (Today’s individual considers themselves) enlightened. And it would be foolish to deny that we have indeed benefited tremendously from the advance of human knowledge. But at the moral and spiritual level the world seems to have made little headway, and is still in darkness. Nations still cannot live together in peace and harmony, evil and wrong-doing still flourishes in our towns and cities, and covetousness and hatred continue to bring pain and suffering to millions of people. And the reason the world is in darkness is because it is estranged from the God who created it and brought it into being. ‘God is light and in him is no darkness at all’ (1 John 1:5). Our task (in the church, and as preachers), is to enable people to turn from darkness to light by being reconciled to God through faith in Christ.( Williams, P. (2004). Acts: Church on the Move: An Expositional Commentary on the Acts of the Apostles (pp. 222–223). Leominster: DayOne.) In Acts, 26, Paul’s gospel presentation before King Agrippa … offers a testimony of his obedience to the divine commission he received. Those to whom he was to go would turn “From darkness to light,” their “eyes having been opened.” Having been blind to the existence, or to the nature and character, or to the claims of God; or blind to the worth of the human soul, or to the true end and aim of human life, or to the solemnity of death and judgment; or blind to the excellency of holy service, to the beauty of holiness, to the blessedness of consecration and self-denial; they were to perceive, to understand, to rejoice in the truth, to walk in the light. Their experience in the spiritual realm would answer to his in the material world who should awake from blackest night to brightest day. (Spence-Jones, H. D. M. (Ed.). (1909). Acts of the Apostles (Vol. 2, p. 272). London; New York: Funk & Wagnalls Company.) Here the Apostle Paul gives us here a grim reminder of what it means to be lost. Apart from Christ, people are blinded and in spiritual darkness. They are under the sway of Satan and, because of their sins, unforgiven (under condemnation). Many times we forget these facts. Today when you look at people who are well dressed, polished, (outwardly) moral, and successful (at least in the world’s eyes), do not automatically assume they have no needs. Until they put their total trust in Christ, they are in a terrible state. Let this way of thinking stir you to compassion (prayer) and action (evangelism). (Barton, B. B., & Osborne, G. R. (1999). Acts (p. 427). Wheaton, IL: Tyndale House.) In Acts 26, we see the impact of a life turned “From Darkness to Light”. In understanding the message, commission and fortitude to continue what Christ called the Apostle Paul to be and do, it is not only instructive on the truth of the Gospel, how we can be used by Christ to accomplish wonderous things, but also how to effectively deal with difficulties that will inevitably occur as we seek to be faithful to His directions. In Acts 26:16-18, we see how one can turn “From Darkness to Light” beginning from: 1) The Appearing of Light (Acts 26:16–18), 2) Proclaiming the Light (Acts 26:19–23) and 3) 3) Persevering in the Light (Acts 26:24-32) Believers turn “From Darkness to Light” beginning from: 1) The Appearing of Light (Acts 26:16–18) Acts 26:16–18 16 But rise and stand upon your feet, for I have appeared to you for this purpose, to appoint you as a servant and witness to the things in which you have seen me and to those in which I will appear to you, 17 delivering you from your people and from the Gentiles—to whom I am sending you 18 to open their eyes, so that they may turn from darkness to light and from the power of Satan to God, that they may receive forgiveness of sins and a place among those who are sanctified by faith in me.’ (ESV). Paul explains that Jesus appeared to him for a specific purpose: to appoint him a servant/minister and a witness to the things which he had seen…and to the things in which Jesus would appear to him (cf. Acts 18:9–10; 22:17–21; 23:11; 2 Cor. 12:1–7; Gal. 1:11–12). Ultimately, the role of witness is the key role for every disciple. All who have encountered the risen Christ are commissioned to be witnesses (Acts 1:8). (Polhill, J. B. (1992). Acts (Vol. 26, pp. 503–504). Nashville: Broadman & Holman Publishers.) Knowing Paul would face fierce opposition as he preached the One he had persecuted, the Lord promised in verse 17 to be faithful in delivering him from the Jewish people and from the Gentiles. It was they to whom the Lord was sending (apostellō, from which the noun apostolos [“apostle”] derives) Paul. This was Paul’s commissioning as an apostle. An apostle had to have been an eyewitness of the resurrected Christ (Acts 1:21–22), and Paul was (cf. 1 Cor. 9:1; 15:8). As the Father sent Jesus, so Jesus sends His witnesses, apostles (cf. John 20:21).( Utley, R. J. (2003). Luke the Historian: The Book of Acts (Vol. Volume 3B, p. 273). Marshall, TX: Bible Lessons International.) As an apostle, Paul was called to proclaim the Gospel, the good news of salvation from judgment through the work of Jesus Christ. That life-giving message we see in verse 18 would first open people’s eyes. Jesus characterized unbelievers in Matt. 15:14 as blind, led by blind leaders, of whom 2 Corinthians 4:4 says, “The god of this world has blinded the minds of the unbelieving.” The Holy Spirit uses the Word of God to open the eyes of the spiritually blind. Why would anybody want to stay in the darkness? …The darkness is (humanity’s) natural habitat. “Men loved darkness rather than light, because their deeds were evil” (John 3:19). The light exposes this. ( Sproul, R. C. (2010). Acts (pp. 402–403). Wheaton, IL: Crossway.) Please turn to Ephesians 4 Genuine conviction will result in transformation of life, as those convicted turn from darkness to light and from the power/dominion of Satan to God. The Bible teaches that unbelievers live in spiritual darkness. In one of the most dramatic portrayals of what new life in Christ is, the Apostle Paul described the turn “From Darkness to Light” in Ephesians 4: Ephesians 4:17–32 17 Now this I say and testify in the Lord, that you must no longer walk as the Gentiles do, in the futility of their minds. 18 They are darkened in their understanding, alienated from the life of God because of the ignorance that is in them, due to their hardness of heart. 19 They have become callous and have given themselves up to sensuality, greedy to practice every kind of impurity. 20 But that is not the way you learned Christ!— 21 assuming that you have heard about him and were taught in him, as the truth is in Jesus, 22 to put off your old self, which belongs to your former manner of life and is corrupt through deceitful desires, 23 and to be renewed in the spirit of your minds, 24 and to put on the new self, created after the likeness of God in true righteousness and holiness. 25 Therefore, having put away falsehood, let each one of you speak the truth with his neighbor, for we are members one of another. 26 Be angry and do not sin; do not let the sun go down on your anger, 27 and give no opportunity to the devil. 28 Let the thief no longer steal, but rather let him labor, doing honest work with his own hands, so that he may have something to share with anyone in need. 29 Let no corrupting talk come out of your mouths, but only such as is good for building up, as fits the occasion, that it may give grace to those who hear. 30 And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption. 31 Let all bitterness and wrath and anger and clamor and slander be put away from you, along with all malice. 32 Be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you. (ESV) • Scripture frequently uses light as a metaphor for salvation (Matt. 4:16; John 1:4, 5, 7–9; 3:19–21; 8:12; 9:5; 12:36, 46; Acts 13:47; 26:23; 2 Cor. 4:4; 6:14; Eph. 5:8–9, 14; 1 Thess. 5:5; 1 John 1:7; 2:8–10). Because of that, salvation can be described as being called “out of darkness into His marvelous light” (1 Pet. 2:9), and believers can be described as sharers “in the inheritance of the saints in light,” who have been “delivered … from the domain of darkness, and transferred … to the kingdom of His beloved Son” (Col. 1:12–13). The blessed result of salvation is forgiveness of sins (Matt. 1:21; 26:28; Luke 1:77; 24:47; Acts 3:19; 5:31; 10:43; 13:38; 1 Cor. 15:3; Gal. 1:4; Col. 1:14; Heb. 8:12; 9:28; 10:12; 1 Pet. 2:24; 3:18; 1 John 2:1–2; 3:5; 4:10; Rev. 1:5). In Romans 4:7–8, Paul wrote, “Blessed are those whose lawless deeds have been forgiven, and whose sins have been covered. Blessed is the one whose sin the Lord will not take into account.” Later in that same epistle, he described the complete forgiveness believers experience by asking rhetorically, Who will bring a charge against God’s elect? God is the one who justifies; who is the one who condemns? Christ Jesus is He who died, yes, rather who was raised, who is at the right hand of God, who also intercedes for us. (Rom. 8:33–34). Jesus, whom we serve, is the living Lord. He applies the victory won by his death and resurrection when he opens blind eyes to the gospel, delivers believers from Satan, and forgives their sins. Most conversions are not as dramatic as Paul’s, but by God’s grace they are as real and life-changing. (Crossway. (2017). ESV Systematic Theology Study Bible: Notes (p. 1367). Wheaton, IL: Crossway.) The apostle John said simply, “I am writing to you, little children, because your sins are forgiven you for His name’s sake” (1 John 2:12). A final gospel blessing Paul mentions in Acts 26:18 is that believers receive a place/an inheritance among those who are/have been sanctified (cf. Acts 20:32; Eph. 1:11, 14, 18; Col. 1:12; 3:24; Heb. 9:15). Peter described that inheritance as one that is “imperishable and undefiled and will not fade away, reserved in heaven for you” (1 Pet. 1:4). That inheritance is the riches of eternal heaven. Salvation gives rise to distinct but inseparable graces: justification and sanctification, that is, a new status of righteousness in God’s sight (13:39) and a new heart to love righteousness and exercise self-control (24:25).( Beeke, J. R., Barrett, M. P. V., & Bilkes, G. M. (Eds.). (2014). The Reformation Heritage KJV Study Bible (p. 1603). Grand Rapids, MI: Reformation Heritage Books.) The clear teaching of Scripture is that this salvation comes to a person only by faith in Jesus Christ apart from any human works (John 3:14–17; 6:69; Acts 13:39; 15:9; 16:31; Rom. 3:21–28; 4:5; 5:1; 9:30; 10:9–11; Gal. 2:16; 3:11, 24; Phil. 3:9). Writing to the Ephesians, Paul stated that truth clearly and succinctly when he wrote, “For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, that no one should boast” (Eph. 2:8–9). Paul’s dramatic testimony provides powerful evidence for Christ’s resurrection, especially because he had formerly been such a hostile and violent opponent of the Christian faith. Paul was not seeking to discover whether or not Jesus was the Messiah; he had already decided He was not. Nor had he been persuaded by talking with Christians. Paul did not talk to Christians—he arrested them and sought their imprisonment and execution. Only the direct, miraculous, supernatural intervention of the risen, living Jesus Himself turned Paul from persecutor of Christians to apostle of Jesus Christ. Verse 18 is an excellent summary of what the gospel does: It relieves from darkness. It releases from the power of Satan. It remits sins. It restores a lost inheritance .( MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (p. 1660). Nashville: Thomas Nelson.) • If the Lord Jesus Christ has stopped you and turned you around, then you can testify too. If you are not testifying to God’s grace or if you feel you cannot, you need to examine yourself to see whether you have really met Jesus. Has Jesus turned you from sin? Has he revealed himself to you? Have you come to trust him? (Boice, J. M. (1997). Acts: an expositional commentary (p. 405). Grand Rapids, MI: Baker Books.) Illustration: When Robert Fulton gave his first public demonstration of his steamboat, some bystanders chanted, “It will never start, never start, never start…” When it started, the astonished crowd began to repeat, “It will never stop, never stop, never stop…” Similarly, many of the Apostle Paul’s contemporaries considered him out of touch with reality. Even today some maintain that Paul had a hallucination on the Damascus Road and that his subsequent teachings perverted Judaism. But the fact of the matter is, Paul was the sanest of theologians, and his teachings were anointed by God. (Faith is the demonstration of what we truly believe). (Hughes, R. K. (1996). Acts: the church afire (p. 325). Wheaton, IL: Crossway Books.) Once people turn “From Darkness to Light” it results in: 2) Proclaiming the Light (Acts 26:19–23) Acts 26:19–23 19 “Therefore, O King Agrippa, I was not disobedient to the heavenly vision, 20 but declared first to those in Damascus, then in Jerusalem and throughout all the region of Judea, and also to the Gentiles, that they should repent and turn to God, performing deeds in keeping with their repentance. 21 For this reason the Jews seized me in the temple and tried to kill me. 22 To this day I have had the help that comes from God, and so I stand here testifying both to small and great, saying nothing but what the prophets and Moses said would come to pass: 23 that the Christ must suffer and that, by being the first to rise from the dead, he would proclaim light both to our people and to the Gentiles.” (ESV) To illustrate this reality, please turn to John 14 The call to the ministry, like the call to salvation, is a sovereign act of God that demands and incorporates human response. Consequently, Paul was not/did not prove disobedient to the heavenly vision he had received of the Lord Jesus Christ. Obedience is the sine qua non of the Christian life. It accompanies true salvation (Rom. 6:16; 1 Pet. 1:14), acknowledges God’s authority (Acts 5:29), is an expression of trust in God (Heb. 11:8), and is the proof of believers’ love for Him (John 14:15, 21). The Apostle John explains this in John 14: John 14:15-21 15 “If you love me, you will keep my commandments. 16 And I will ask the Father, and he will give you another Helper, to be with you forever, 17 even the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him. You know him, for he dwells with you and will be in you. 18 “I will not leave you as orphans; I will come to you. 19 Yet a little while and the world will see me no more, but you will see me. Because I live, you also will live. 20 In that day you will know that I am in my Father, and you in me, and I in you. 21 Whoever has my commandments and keeps them, he it is who loves me. And he who loves me will be loved by my Father, and I will love him and manifest myself to him.” (ESV) Paul expressed his obedience in verse 20 that he “declared first to those in Damascus, then in Jerusalem and throughout all the region of Judea, and also/even to the Gentiles, that they should repent and turn to God, performing deeds in keeping with/appropriate with their repentance. This sentence summarizes Paul’s ministry, which began in Damascus (Acts 9:20–22), spread to Jerusalem (9:26–29), from which it influenced Judea, then finally extended also/even to the Gentiles. Everywhere he preached, his message was the same: people should repent and turn to God, performing deeds in keeping with/appropriate with their repentance. Metanoia (repentance) involves a change of mind that results in a change of behavior. Paul’s use of epistrephō (turn), which frequently describes sinners turning to God (Luke 1:16–17; Acts 9:35; 11:21; 14:15; 15:19; 2 Cor. 3:16; 1 Thess. 1:9; 1 Pet. 2:25), reinforces that meaning. Those who truly repent and turn to God will perform deeds in keeping with/appropriate with their repentance (Matt. 3:8; 7:16, 20; James 2:18). Repenting (metanoein) and turning (epistrephein) to God are variant expressions of the same act, for true repentance is a complete change of mind, an about-face from sin and self to God. The manifestation of this complete change of direction, the proof of the genuineness of repentance, is a life characterized by deeds/good works. Works can never be the basis of salvation. They are, however, the inevitable result of a genuine experience of turning to God in Christ. (Polhill, J. B. (1992). Acts (Vol. 26, p. 505). Nashville: Broadman & Holman Publishers.) It was for this reason, as verse 21 specifies, because of Paul’s faithful preaching of the gospel, that some Jews seized him in the temple and tried to kill/put him to death (21:27ff.). That set all the events in motion that had led to this very moment of encounter with Agrippa. The Jews were especially irate that he proclaimed the spiritual equality of Jews and Gentiles (cf. 22:21–23). Verse 21 is the refutatio, or proof that the charges made against him in the temple (Acts 21–22) were wrong. As Paul was obedient to God’s call (v. 19), the Jews were not and tried both to arrest and kill God’s chosen agent. …They are guilty from two directions—guilty before God for trying to kill his witness and stop the divinely ordained gospel proclamation, and guilty legally for breaking Roman law by trying to kill Paul. God had called Paul as a witness to the Jews and Gentiles, and the Jews had opposed not just Paul but God himself in their attempts to rid the earth of him. (Osborne, G. R. (2019). Acts: Verse by Verse (p. 451). Bellingham, WA: Lexham Press.) Verse 22 notes that Paul obtained help that comes from God, who had recently delivered him from two plots against his life (23:12ff.; 25:2–5) and who had helped him throughout his ministry (2 Cor. 1:8–10; 2 Tim. 3:11; 4:17–18). Because of God’s help, Paul could declare to Agrippa, “I stand here/to this day testifying both to small and great, stating nothing but what the Prophets and Moses said was going to take place.” By placing himself in the line of Moses and the other Old Testament writers, Paul again stressed that Christianity is not heretical but the fulfillment of Scripture. The Romans had, of course, intervened on his behalf at the temple, and we may be confident that Paul was not unthankful for their intervention; however behind these ‘intermediaries of aid’ he discerns, as all Christians in similar circumstances would do, the hand of God.( Milne, B. (2010). The Acts of the Apostles: Witnesses to Him ... to the Ends of the Earth (p. 464). Ross-shire, Great Britain: Christian Focus Publications.) The Old Testament predicted as verse 23 specifies: “that the Christ must/was to suffer (Ps. 22; Isa. 53) and that by being the first rise/reason of His resurrection from the dead (Ps. 16:10; cf. Acts 13:30–37), He should be the first (prōtos; first in preeminence, not chronology) to proclaim light both to our people/the Jewish people and to the Gentiles” (cf. Isa. 42:6; 49:6). Paul’s language described a Christ who would proclaim light both to the Jews and to the Gentiles, just as the Servant of the Lord was foreshadowed in the Old Testament (cf. Isa 42:6–7). (Gaertner, D. (1995). Acts (Ac 26:22–23). Joplin, MO: College Press.) Illustration: The Rugby School in England was founded in 1567 through a bequest of Laurence Sheriffe. His playground gave the world the founding of rugby football in 1823, and for that the school gained fame. Five years later (1828) Rugby became one of England’s leading public schools (the equivalent of an American private academy) under its headmaster Thomas Arnold, whose real-life experiences formed the basis for the character in Tom Brown’s School Days by Thomas Hughes. Dr. Arnold was more interested in truth than rugby. A historian by academic discipline, he once said of Christ’s resurrection, “No fact of ancient history is so well attested—if it were not a miracle, no one would think of doubting it.” The basic idea of Acts 26 is Paul’s gospel, and the basic idea of Paul’s gospel centers in the resurrected Lord. Once again we have learned that deep involvement in religion is not enough and can even be destructive. We have also learned that God can reach into the hearts of official fanatics to bring them to faith. Through Luke’s pen, Paul has told us all about repentance, atonement, and resurrection. He has set the gospel against the backdrop of one of the cruelest empires of ancient times. We should not let the reasonably mild-mannered Festus distort the historical fact that Rome gave the world neither hospitals nor orphanages but rather crosses and arenas of death. In those arenas thousands of Christians went to be with the Lord in the years beyond this chapter. Eventually, the gospel closed the arenas and opened those missions and hospitals because ultimately truth triumphs over terror. (Gangel, K. O. (1998). Acts (Vol. 5, pp. 437–438). Nashville, TN: Broadman & Holman Publishers.) Finally, because once people turn “From Darkness to Light” they will experience resistance it requires that believers be: 3) Persevering in the Light (Acts 26: 24-32) Acts 26: 24-32 24 And as he was saying these things in his defense, Festus said with a loud voice, “Paul, you are out of your mind; your great learning is driving you out of your mind.” 25 But Paul said, “I am not out of my mind, most excellent Festus, but I am speaking true and rational words. 26 For the king knows about these things, and to him I speak boldly. For I am persuaded that none of these things has escaped his notice, for this has not been done in a corner. 27 King Agrippa, do you believe the prophets? I know that you believe.” 28 And Agrippa said to Paul, “In a short time would you persuade me to be a Christian?” 29 And Paul said, “Whether short or long, I would to God that not only you but also all who hear me this day might become such as I am—except for these chains.” 30 Then the king rose, and the governor and Bernice and those who were sitting with them. 31 And when they had withdrawn, they said to one another, “This man is doing nothing to deserve death or imprisonment.” 32 And Agrippa said to Festus, “This man could have been set free if he had not appealed to Caesar.” (ESV) Festus had listened with growing bewilderment as Paul continued speaking in his own defense. Paul was obviously a learned and brilliant man, so how could he believe what he was saying was really true? Did he really think that Jesus of Nazareth, a man executed under one of Festus’s predecessors as governor, Pilate, was alive and had spoken to him? Finally, Paul’s explicit declaration of Christ’s resurrection was too much for Festus’s rational sensibilities. Interrupting Paul’s speech, he blurted out in a loud voice, “Paul, you are out of your mind! Your great learning is driving you out of your mind/mad.” Every intelligent Roman knew that dead men do not come back to life and talk to people; therefore, Paul’s mental musings must have caused him to lose touch with reality. Festus’s reaction is instructive for Luke’s audience. Their initial response might well be the same. And how many today, with their “commonsense” approach to life, would react as Festus did? It is obviously not the response Paul or Luke is looking for (Larkin, W. J., Jr. (1995). Acts (Vol. 5, Ac 26:24). Westmont, IL: IVP Academic.). It is not surprising that Paul was accused of being insane; so was Jesus (Mark 3:21; John 8:48, 52; 10:20). The reason for the accusations against both is found in 1 Corinthians 1:18: “For the word of the cross is to those who are perishing foolishness, but to us who are being saved it is the power of God.” But Paul, as verse 25 specifies, was definitely not out of his mind. On the contrary, he spoke “true and rational words/words of sober truth”, from a sound mind, with total control of his senses. Words spoken in a frenzy usually are exaggerated and sometimes false. By contrast, the words Paul has uttered are based on historical facts that can be verified. Words uttered by someone who is out of (their) mind fail to communicate reasonableness. But Paul’s address is rational and demonstrates sound judgment and self-control. During the delivery of his speech, and particularly toward the end, Paul exhibited enthusiasm and fervor for the sake of Christ. Yet, no one is able to fault Paul for displaying a measure of zeal for a cause that is near to his heart (Kistemaker, S. J., & Hendriksen, W. (1953–2001). Exposition of the Acts of the Apostles (Vol. 17, pp. 904–905). Grand Rapids: Baker Book House.). • We persuasively testify of the turn “From Darkness to Light” when we can passionately, and articulately proclaim the truth that stems from the light of Christ. The Holy Spirit will use those words, particularly from scripture, to enlighten the mind and change the heart of others. Festus represents the individual who thinks he is too intelligent to listen to Christ. “I’m not convinced,” say the Festuses of the world, “I’m too smart to believe that junk.” No sensible Roman (or modern-day person) could believe in a resurrection. Festus is typical of many today—intelligent, logical, practical, and cynical. Yet Paul was saying to Festus that this message of Christ had been attested to for three decades. These events had happened. Jesus’ death and resurrection were proven facts. In other words, Christianity makes sense. It gives real answers to real questions about real life, and life beyond, if you’ll listen to it, read it, give it a chance. Most who reject Christ have never looked closely at Christ or his claims. Don’t be afraid to show the “Festuses” in your world the risen Savior. There is plenty of convincing evidence for the cynics to see, if someone (is you) will just point them to it. (Barton, B. B., & Osborne, G. R. (1999). Acts (p. 428). Wheaton, IL: Tyndale House.) Paul took advantage of Festus’s interruption to focus on Agrippa, first speaking of him in the third person, then addressing him directly. Continuing to address Festus, Paul said in verse 26, “the king (Agrippa) knows about these things/matters, and to him I speak boldy/ with confidence. For I am persuaded that none of these things has escaped his notice; for this has not been done in a corner.” Paul called Agrippa as a witness to his sanity, since the Jews believed in resurrection, and the matters of which the apostle spoke (the death of Jesus, and the claim of the Christians that He rose from the dead) were common knowledge in Palestine. By remaining silent, Agrippa confirmed the truth of what Paul said. Paul was appealing to the facts—people were still alive who had heard Jesus and seen his miracles; the empty tomb could still be seen, and the Christian message was turning the world upside down (Acts 17:6). The history of Jesus’ life and the early church are facts that are still open for us to examine. We still have eyewitness accounts of Jesus’ life recorded in the Bible, as well as historical and archaeological records of the early church to study. Examine the events and facts as verified by many witnesses. Strengthen your faith with the truth of these accounts. (Barton, B. B., & Osborne, G. R. (1999). Acts (p. 429). Wheaton, IL: Tyndale House.) Then Paul boldly confronted Agrippa directly in verse 27. “King Agrippa, do you believe the Prophets? I know that you believe/do.” The implication was that if he did, he would have to concede that Jesus was the Messiah. Agrippa was stuck in a quandary. Admitting his belief in the prophets was tantamount to acknowledging Jesus as Messiah. That would make him look foolish before his Roman friends and outrage his Jewish subjects. Yet a Jewish king could hardly disavow the revered prophets of his people. Consequently, he avoided the question, mockingly replying instead to Paul in verse 28, “In a short time would you persuade me to be/become a Christian.” The phrase is a question: “Do you think you can persuade me to become a Christian in such a short time?” • There comes a point in the discussion of the facts of Christianity where we call people to a decision. Apologetics should lead to evangelism. Lest we think that our job is to merely present the factual truth of history, God calls people to examine the facts and turn from sin, to faith in Christ. That should be our direction. The task of apologetics or evangelism should not merely be reactionary. There are times where we need to be direct and ask: What would it take to convince you of the truth of Christianity? When we stop and hear that response, we either answer that requirement or challenge it’s reasonableness. Often people, in an effort to avoid the obvious call to repentance and faith, present an unreasonable demand that they would not demand of any other belief that they currently hold. When it is unreasonable, we need to challenge them on the demand even by showing how it is a standard of proof that cannot be reasonably provided. “Faith is assurance/substance of things hoped for, the conviction/evidence of things not seen” (Heb. 11:1) Paul’s response in verse 29 was gracious and dignified: “Whether short or long, I would to God that not only you, but also all who hear me this day, might become such as I am-except for these chains.” No matter how long it took, it was Paul’s heartfelt desire that all who heard him would come to know the Lord Jesus Christ. The scene is again one of startling incongruity. A lowly prisoner in chains tells the gathered political and military leaders and other important figures that he wishes they could be like him. Their fading, fleeting treasure was here on earth; Paul had “an unfailing treasure in heaven, where no thief comes near, nor moth destroys” (Luke 12:33).. His prayer was that he could make of all who were listening what he had come to be in Christ. ( Gaertner, D. (1995). Acts (Ac 26:24–29). Joplin, MO: College Press.) With these words by Paul, in verse 30, the inquiry ended. Agrippa the king rose, along with the governor and the wicked Bernice, and those advisers who were sitting with them. After, as verse 31 continues, they had withdrawn/drawn aside, they said to one another/began talking to one another about Paul’s case. Whatever their view of Paul’s sanity, they all agreed that he was “doing nothing/not doing anything to deserve/worthy of death or imprisonment, yet they lacked the courage to release him. Agrippa summed up the view of all in verse 32 when he said to Festus, “This man could/might have been set free if he had not appealed to Caesar.” It seems like a tragedy that a man who could have been set free had to be sent to Rome as a prisoner. But in the providence of God, this sad affair would be turned into further opportunities for the spread of the gospel (Balge, R. D. (1988). Acts (p. 272). Milwaukee, WI: Northwestern Pub. House.) Please look back at Acts 14 The question arises as to why Paul could not be released, since both Festus and Agrippa had found him innocent of wrongdoing. Noted expert on Roman law A. N. Sherwin-White explains: When Agrippa remarked: “this man could have been released if he had not appealed to Caesar,” this does not mean that in strict law the governor could not pronounce an acquittal after the act of appeal. It is not a question of law, but of the relations between the emperor and his subordinates, and of that element of non-constitutional power which the Romans called auctoritas, “prestige,” on which the supremacy of the Princeps so largely depended. No sensible man with hopes of promotion would dream of short-circuiting the appeal to Caesar unless he had specific authority to do so”. (Roman Society and Roman Law in the New Testament [Oxford: Oxford University Press, 1963], 65) It is often through difficulty, that we testify to the realities of the Christian life. Far from expecting ease, Christ told us to expect tribulation, but it is in perseverance through that tribulation that God uses to show His power and strength. In Acts 14, Paul explained: Acts 14:19–23 19 But Jews came from Antioch and Iconium, and having persuaded the crowds, they stoned Paul and dragged him out of the city, supposing that he was dead. 20 But when the disciples gathered about him, he rose up and entered the city, and on the next day he went on with Barnabas to Derbe. 21 When they had preached the gospel to that city and had made many disciples, they returned to Lystra and to Iconium and to Antioch, 22 strengthening the souls of the disciples, encouraging them to continue in the faith, and saying that through many tribulations we must enter the kingdom of God. 23 And when they had appointed elders for them in every church, with prayer and fasting they committed them to the Lord in whom they had believed. (ESV) The Felix Excuse is: “I’m too involved in other pursuits to listen to Christ; it’s not convenient. ”The Festus Excuse is: “I’m too intelligent to listen to Christ; I’m not convinced.” The Agrippa Excuse is: “I’m too important to listen to Christ; it doesn’t concern me.” Pride doomed the brightest of the angels; it will kill anyone who thinks himself above needing a Savior. Do you think you’re too important for him? too powerful? You overestimate yourself. You underestimate your need. You underestimate Him. What excuses do you use to avoid Christ? his Word? his work (the church)? The destiny of these three powerful rulers should warn us against pride and indifference to Christ. (Barton, B. B., & Osborne, G. R. (1999). Acts (p. 431). Wheaton, IL: Tyndale House.). This is the gospel for which Paul lived and was prepared to die. It is the same gospel that believers proclaim to the world today. Paul expresses a desire that his hearers be saved. Even though he is being falsely accused, Festus speaks to him rudely, and Agrippa tries to evade Paul’s sincere concern for his soul, Paul does not respond in kind. He is courteous, thoughtful, and faithful to the truth. These actions are coupled with and bring to expression a desire that even these sinners come to enjoy the salvation that Paul, by the grace of God, enjoys. Is this the way that we think of and treat those who mistreat us because of our Christian commitment? If we share not only Paul’s commitment to see the nations come to faith in Christ but also his conviction that the Lord Jesus Christ reigns over all peoples and places, then we too, by the help of the Spirit, can live and speak boldly and compassionately for our Risen King. (Waters, G. P. (2015). A Study Commentary on The Acts of the Apostles (pp. 579–580). Welwyn Garden City, UK: EP.) (Format Note: Some base commentary from MacArthur, J. F., Jr. (1994). Acts (Vol. 2, pp. 331–340). Chicago: Moody Press.)