Exegetical and Hermeneutical Commentary of Acts 26:25
But he said, I am not mad, most noble Festus; but I speak forth the words of truth and soberness.
25. most noble [ R. V. excellent] Festus ] The same title of respect which is given to Felix (Act 23:26, Act 24:3). As St Chrysostom remarks the Apostle now answers with gentleness, not as to the high priest (Act 23:3).
soberness ] The word, in classical Greek, is the opposite to that “madness” unto which Festus had said Paul was turned.
Fuente: The Cambridge Bible for Schools and Colleges
I am not mad – I am not deranged. There are few more happy turns than what Paul gives to this accusation of Festus. He might have appealed to the course of his argument; he might have dwelt on the importance of the subject, and continued to reason; but he makes an appeal at once to Agrippa, and brings him in for a witness that he was not deranged. This would be far more likely to make an impression on the mind of Festus than anything that Paul could say in self-defense. The same reply, I am not mad, can be made by all Christians to the charge of derangement which the world brings against them. They have come, like the prodigal son Luk 15:17, to their right mind; and by beginning to act as if there were a God and Saviour, as if they were to die, as if there were a boundless eternity before them, they are conducting according to the dictates of reason. And as Paul appealed to Agrippa, who was not a Christian, for the reasonableness and soberness of his own views and conduct, so may all Christians appeal to sinners themselves as witnesses that they are acting as immortal beings should act. All people know that if there is an eternity, it is right to prepare for it; if there is a God, it is proper to serve him; if a Saviour died for us, we should love him; if a hell, we should avoid it; if a heaven, we should seek it. And even when they charge us with folly and derangement, we may turn at once upon them, and appeal to their own consciences, and ask them if all our anxieties, and prayers, and efforts, and self-denials are not right? One of the best ways of convicting sinners is to appeal to them just as Paul did to Agrippa. When so appealed to, they will usually acknowledge the force of the appeal, and will admit that the solicitude of Christians for their salvation is according to the dictates of reason.
Most noble Festus – This was the usual title of the Roman governor. Compare Act 24:3.
Of truth – In accordance with the predictions of Moses and the prophets, and the facts which have occurred in the death and resurrection of the Messiah. In proof of this he appeals to Agrippa, Act 26:26-27. Truth here stands opposed to delusion, imposture, and fraud.
And soberness – Soberness sophrosune, wisdom) stands opposed here to madness or derangement, and denotes sanity of mind. The words which I speak are those of a sane man, conscious of what he is saying, and impressed with its truth. They were the words, also, of a man who, under the charge of derangement, evinced the most perfect self-possession and command of his feelings, and who uttered sentiments deep, impressive, and worthy the attention of all mankind.
Fuente: Albert Barnes’ Notes on the Bible
Verse 25. I am not mad, most noble Festus] This most sensible, appropriate, and modest answer, was the fullest proof he could give of his sound sense and discretion. The title, , most noble, or most excellent, which he gives to Festus, shows at once that he was far above indulging any sentiment of anger or displeasure at Festus, though he had called him a madman; and it shows farther that, with the strictest conscientiousness, even an apostle may give titles of respect to men in power, which taken literally, imply much more than the persons deserve to whom they are applied. , which implies most excellent, was merely a title which belonged to the office of Festus. St. Paul hereby acknowledges him as the governor; while, perhaps, moral excellence of any kind could with no propriety be attributed to him.
Speak forth the words of truth and soberness.] , Words of truth and of mental soundness. The very terms used by the apostle would at once convince Festus that he was mistaken. The of the apostle was elegantly opposed to the of the governor: the one signifying mental derangement, the other mental sanity. Never was an answer, on the spur of the moment, more happily conceived.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
St. Paul with all meekness makes his reply to the governer, and not taking notice of his sharp censuring of him, returns an answer in most respectful terms unto him; as his blessed Master, who, when he was reviled, reviled not again, 1Pe 2:23.
Soberness, in contradiction to madness; modestly waiving the reflection, and denying the charge Festus had laid upon him.
Fuente: English Annotations on the Holy Bible by Matthew Poole
25, 26. I am not mad, most nobleFestus, but, &c.Can anything surpass this reply, forreadiness, self-possession, calm dignity? Every word of it refutedthe rude charge, though Festus, probably, did not intend to hurt theprisoner’s feelings.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But he said, I am not mad, most noble Festus,…. That is, Paul said, as the Alexandrian copy, and some others, and the Vulgate Latin, Syriac, and Ethiopic versions read: he replied to Festus, to whom he gives his title of honour, not out of fear, nor flattery, but according to custom; and though he used him in such a reproachful manner, as if he was not himself, which he denies; nor did what he had said show anything of that kind, but the reverse, to which he appeals;
but speak forth the words of truth and soberness; which are true in themselves, being perfectly agreeable to the Scriptures of truth; and are what Christ, who is truth itself, had spoken, and of which he is the subject; and which the spirit of truth leads into, and owns and blesses: the Gospel in general, and all the doctrines of it, are words of truth; they are true, in opposition to that which is false, there is nothing of falsehood in them, no lie is of the truth; and to that which is fictitious, as the counterfeit Gospel of false teachers, which looks like the Gospel, and has the appearance of truth, but in reality is not; and to that which is but shadow, the Gospel, and the truths of it, are solid and substantial ones; hence the law and truth are opposed to each other, Joh 1:17 and there are particular doctrines of the Gospel, and such as the apostle had been speaking of, or referred unto, which are called truth, words of truth, and faithful sayings; as that Jesus Christ is the Son of God; that he is God manifest in the flesh, or is God and man in one person; that he came into the world to save the chief of sinners; that he suffered, died, and rose again from the dead; that justification is by his righteousness; and that as he is the first that rose from the dead, others will rise also; or that there will be a resurrection of the dead by him; see 1Jo 2:21 1Ti 1:15. And these are “words of soberness” also; they are words of the highest wisdom, which contain the wisdom of God in a mystery, even hidden wisdom, the deep things of God, and such as could never have been found out by the wisdom of men; they are the means of bringing a man to himself, to his right mind, who before was not himself; of causing a man to think soberly of himself, and not more highly than he ought to think, even to think of himself, that he is the chief of sinners, and the least of saints; and of speaking soberly, wisely, and prudently; and of living soberly, righteously, and godly: they are doctrines, as delivered by the faithful ministers of them, which come from a sound and sober mind, and have a tendency to make wise and sober; and therefore should be spoken “forth”, openly and boldly, freely and faithfully, constantly and continually, as they were by the apostle, whatever reproaches, calumnies, and reflections may be cast upon them for so doing, even though they may be called fools and madmen.
Fuente: John Gill’s Exposition of the Entire Bible
But speak forth ( ). Verb for dignified and elevated discourse, a word from the literary Koine, not the vernacular. In N.T. only here and Acts 2:4; Acts 2:14 which see. It occurs three times in Vettius Valens in a “mantic” sense. Paul was not ruffled by the rude and excited interruption of Festus, but speaks with perfect courtesy in his reply “words of truth and soberness.” The old word (soundness of mind) from (and that from and ) is directly opposed to “madness” () and in N.T. occurs only here and 1Ti 2:15.
Fuente: Robertson’s Word Pictures in the New Testament
Speak forth [] . See on ch. Act 2:4.
Fuente: Vincent’s Word Studies in the New Testament
1) “But he said,” (ho de Paulos phesin) “Then Paul replied,” (ou mainomai) “I do not rave;” note the calm dignity, the self-control, the respectful but firm refutation of the charges Festus had made against Paul. God was with Paul in this moment of interruption, Heb 13:5.
2) “Most noble Festus; (kratiste Pheste) “Most excellent Festus,” man of nobility, a title of courtesy, more of which Paul here demonstrated, than Festus, Act 23:26; Paul obeyed the injunction of Peter “Honor all men- -love the brotherhood – — Fear God – – Honor the King,” 1Pe 2:17.
3) “But speak forth the words of truth and soberness.” (alla aletheias kai sophrosunes hranata apophthengomai) “But I do speak out clearly, coherently, emphatically, words of truth and sobriety, or words that make good sense,” based upon Divine revelation to my people, as reflected in the Holy Scriptures. The term “truth” is used to define that which is morally and ethically and religiously right, in the light of and by the measurement of the Holy Scriptures, as a yardstick or scales for testing “what is truth” Isa 8:20; Joh 10:35; Psa 119:160; 2Ti 3:16-17.
Testimony of men, in harmony with the truth of the Scriptures, is not “madness,” but rather sobriety, without regards to the emotional expression of its manner of delivery. It is the truth content, not the mere manner of emotional expression, that determines right or wrong, though the world may not understand, 1Co 1:23-24; Joh 8:24; Joh 8:32; Joh 8:36; Joh 17:17.
Fuente: Garner-Howes Baptist Commentary
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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. −
(626) −
“
Honorifice eum corrpellat,” addresses him in terms of honour.
(627) −
“
Acumen,” acuteness.
(628) −
“
Opponitur,” is opposed to.
Fuente: Calvin’s Complete Commentary
(25) I am not mad, most noble Festus.There is something characteristic in the union of a calm protest with the courtesy which gives to rulers the honour which is their due. Comp. the use of the same word by Tertullus (Act. 24:3). The painful experience of Act. 23:3 had, we may well believe, taught the Apostle to control his natural impulses, and to keep watch over his lips, so that no unguarded utterance might escape from them.
The words of truth and soberness.The latter word was one of the favourite terms of Greek ethical writers, as having a higher meaning than the temperance of Act. 24:25, to express the perfect harmony of impulses and reason (Aristot. Eth. Nicom. iii. 10). Here it is contrasted with the madness of which Festus had spoken, looking, as he did, on the Apostle as an enthusiastic dreamer. There was doubtless a deep-lying enthusiasm in his character, but it was an enthusiasm which had its root not in madness, but in truth.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
25. Most noble His civil title.
Truth In itself.
Soberness Sanity in the individual. A reply at once most respectful and most firm.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘But Paul says, “I am not mad, most excellent Festus, but speak forth words of truth and soberness.”
Paul then replies politely that he is not mad and that his words are both true and within reason. The word used for soberness is often used elsewhere in contrast with the idea of madness, as its opposite. We might translate ‘reasonableness’.
Fuente: Commentary Series on the Bible by Peter Pett
Act 26:25. But he said, I am not mad, &c. This answer, in this connection, appears inexpressiblybeautiful; when great and good men, who meet with rude and insolent treatment in the defence of the gospel, (which is often the case,) behave with such moderation, it proves a great accession of strength to the Christian cause. The word , soberness, is with the strictest exactness opposed to , madness.
Fuente: Commentary on the Holy Bible by Thomas Coke
Act 26:25 . ] , Chrysostom.
. . ] words, to which truth and intelligence (sound discretion) belong . may doubtless accompany enthusiastic utterance, but it is a characteristic opposed to madness . For passages in the classics where is opposed to , see Elsner and Raphel. Plat. Prot . p. 323 B: , . Comp. also Luk 8:35 ; 2Co 5:13 .
] “aptum verbum,” Bengel. See on Act 2:4 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
25 But he said, I am not mad, most noble Festus; but speak forth the words of truth and soberness.
Ver. 25. I am not mad ] Paul rather pitieth his ignorance than blameth his blasphemy, and allegeth his own words for a proof of his non-madness; like as Sophocles produced a tragedy he had recently made, that was full of art and wit, when his sons would have begged him for a dotard. These real apologies are most powerful; when thus managed, especially, with “meekness of wisdom.”
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
25. ] may be spoken warmly and enthusiastically , but cannot be predicated of a madman’s words : ) is directly opposed to . So Xen. Mem. i. 16, recounting the subjects of Socrates’ discourses, , , , . The expression &c. , though of course in sense = , &c., yet has a distinctive force of its own, and is never to be confounded with, or supposed to be put by a Hebraism for the other. Such forms occur in classic as well as Hellenistic writers, and indeed in all languages: the idea expressed by them being, the derivation of the quality predicated, from its source: so here, words (not merely true and sober, but) of truth and soberness , springing from, and indicative of, subjective truth and soberness.
Fuente: Henry Alford’s Greek Testament
Act 26:25 . . .: whatever may have been the sense in which Festus addressed Paul, there is no doubt as to the courtesy of the Apostle’s answer, , Chrys. : “most excellent,” R.V., see above, Act 1:1 . . .: veritas not veracitas , objective truth; no suspicion had been raised against St. Paul’s truthfulness of character ( cf. Joh 18:37 ); as our Lord stood before Pilate as a witness for the truth, so His Apostle stands face to face with a Roman sceptic as a witness to the existence of a world of real existences and not of mere shadows and unrealities (Bethge, p. 294). .: the opposite of madness, cf. Plato, Protag. , 323 [404] (Xen., Mem. , i., 1, 16), , . The two nouns are only found here in St. Luke’s writings, but cf. , Luk 8:35 , Rom 12:3 , 2Co 5:13 ; cf. , chap. Act 5:20 . ., cf. Act 2:4 ; Act 2:14 , of the Pentecostal utterances, and of the solemn utterances of St. Peter; “aptum verbum,” Bengel. St. Paul was speaking with boldness like St. Peter, and under the same divine inspiration; in LXX of the utterances of the prophets, cf. 1Ch 25:1 , of philosophers, and of oracular responses; like the Latin profari and pronuntiare , see above on Act 2:4 . and Grimm-Thayer, sub v.
[404] Codex Vaticanus (sc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.
Fuente: The Expositors Greek Testament by Robertson
I am . . . mad. Greek. mainomai, as in Act 26:24.
most noble. See Act 24:3. Luk 1:3.
speak forth. Greek. apophthengomai. See Act 2:4.
words. Greek. rhema. See Mar 9:32.
soberness. Greek. sophrosune. Here and 1Ti 2:9, 1Ti 2:15.
Fuente: Companion Bible Notes, Appendices and Graphics
25.] may be spoken warmly and enthusiastically, but cannot be predicated of a madmans words: ) is directly opposed to . So Xen. Mem. i. 16, recounting the subjects of Socrates discourses, , , , . The expression &c. , though of course in sense = , &c., yet has a distinctive force of its own, and is never to be confounded with, or supposed to be put by a Hebraism for the other. Such forms occur in classic as well as Hellenistic writers, and indeed in all languages: the idea expressed by them being, the derivation of the quality predicated, from its source:-so here, words (not merely true and sober, but) of truth and soberness,-springing from, and indicative of, subjective truth and soberness.
Fuente: The Greek Testament
Act 26:25. , most noble Festus) Madmen do not use names and terms of respect. Thus also Paul refutes Festus.- , of truth and soberness) Soberness is opposed to madness: truth is confirmed in the following verse. Both remain still, even when men of GOD act with the greatest vehemence.-, I speak forth) A suitable word.
Fuente: Gnomon of the New Testament
I am not: Joh 8:49, 1Pe 2:21-23, 1Pe 3:9, 1Pe 3:15
most: Act 23:26,*Gr: Act 24:3, Luk 1:3,*Gr.
words: Tit 1:9, Tit 2:7, Tit 2:8
Reciprocal: 2Ki 2:5 – thy master Hos 9:7 – mad Act 17:32 – some Act 24:27 – Porcius Festus Act 26:11 – mad 1Co 2:14 – they 2Co 5:13 – we be beside 2Ti 1:7 – a sound 2Pe 2:16 – the madness
Fuente: The Treasury of Scripture Knowledge
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Act 26:25. Paul made a direct denial of the charge concerning his mental condition, soberness being from a Greek word that means “self-control.” But his reply to Festus was respectful and one that recognized his standing. Thayer says the word for noble is “used in addressing men of conspicuous rank or office.”
Fuente: Combined Bible Commentary
Act 26:25. But he said, I am not mad, most noble Festus; but speak forth the words of truth and soberness. But the Roman governors accusation of madness was effectively refuted by the calm, courteous words with which the prisoner at once replied to the interruption. The Roman must have listened with some pain, and probably with not a little regret for his sneer, to these last words of that earnest, pleading voice, no longer burning with enthusiasm, but sad and convincing with their quiet, gentle composure: No, most noble Festus, I am not mad. The words which excite your indignation are not the outcome of a wild, ill-balanced enthusiasm, not the fancies of the disordered intellect of a half-mad zealot, as you seem to think; they are the expression of truth, of calm, deliberate judgment. Then turning again towards the silent Jewish king, whom he had been specially addressing until the loud exclamation of the incredulous Roman interrupted him, The king will bear me witness that my words have been no wild utterances of a visionary enthusiast.
Fuente: A Popular Commentary on the New Testament
Act 26:25-29. But he said Calmly, and with a perfect command of himself, not in the least provoked by such an invidious imputation; I am not mad, most noble Festus A title properly belonging to a Roman propretor. How inexpressibly beautiful is this reply! How strong! yet, how decent and respectful! Madmen seldom call men by their names and titles of honour. Thus, also, Paul refutes the charge. But utter the words of truth Confirmed in the next verse; and soberness The very reverse of madness. And both these remain, even when the men of God act with the utmost vehemence. For the king knoweth of these things Is not an entire stranger to them. Paul, having refuted Festus, pursues his purpose, returning naturally, and as it were step by step, from him to Agrippa. Before whom also I speak freely Imboldened by his permission, and assured of his candour. For I am persuaded that none of these things Of which I have been speaking; are entirely hidden from him No, not what I have related concerning my conversion to Christianity. Agrippa could not but have heard of it, having been so long conversant among the Jews. For this thing was not done in a corner He seems to refer not merely to one particular fact, such as his conversion and commission to preach the gospel, but to include the other great facts of Christianity; and particularly the death and resurrection of Christ, and the miraculous powers conferred on his disciples, which were all matters open and notorious, of the truth of which thousands had opportunity of being certainly and thoroughly informed. King Agrippa, believest thou the prophets? He that believes these, believes Paul, yea, and Christ. The apostle now comes close to his heart. What did Agrippa feel when he heard this? I know that thou believest Them to be written by divine inspiration, and art aware of the weight of those arguments which are derived from the authority of their testimony. Paul, it seems, knew Agrippa to be of the sect of the Pharisees: for his father, being a zealous Jew, had educated him in the Jewish religion, according to the strictest form. Here Paul lays so fast hold on the king, that he can scarcely make any resistance. Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian Pauls doctrine, concerning Jesus of Nazareth, appeared to Agrippa so conformable to the things written concerning the Messiah, by Moses and the prophets; and his testimony concerning the appearing of Jesus to him by the way, was rendered so probable by the total alteration of his sentiments and conduct, that Agrippa declared he was almost persuaded of the truth of the things which Paul affirmed concerning Jesus, and therefore to become a Christian. The meaning of his words is not, Thou persuadest me to be almost a Christian, or, to become an almost Christian; but, as it is here expressed, Thou almost persuadest me to be a Christian, a true Christian, that is, really to embrace the religion of Christ. See here, Festus, altogether a heathen; Paul, altogether a Christian; Agrippa, halting between both. Poor Agrippa! But almost persuaded! So near the mark, and yet to fall short! Another step, and thou art within the veil. Reader, stop not with Agrippa; but go on with Paul. And Paul Powerfully struck with so remarkable an acknowledgment, said With great fervency of spirit, and yet with perfect decency; I would to God that not only thou, &c. Agrippa had spoken of being a Christian, as a thing wholly in his power. Paul gently corrects his mistake; intimating that to be a Christian is the gift and the work of God; but also all that hear me this day It was modesty in Paul not to apply directly to them all; yet he looks upon them and observes them; were both almost and altogether such as I am Christians indeed; full of righteousness, peace, and joy in the Holy Ghost. He speaks from a full sense of his own happiness, and an overflowing love to all. Except these bonds For my afflictions I am willing to bear myself, till Providence shall release me from them, without desiring that any others should share with me in them. He wishes that they might all be happy Christians as he was, but not persecuted Christians; that they might taste as much as he did of the blessings that attended Christianity, but not so much of its crosses; that they might be in bonds to Christ, but not in bonds for Christ. Nothing surely could be said more tenderly, nor with better decorum.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
25. Paul saw at once, from the tone and manner of Festus, as well as from the admission of his great learning, that the charge of insanity was not intended as an insult; but that it was the sudden outburst of a conviction which had just seized the mind of the perplexed and astonished governor. His answer, therefore, was most respectful. (25) “But he said, I am not mad, most noble Festus, but speak forth words of truth and soberness.” He saw, however, that Festus was beyond the reach of conviction; for a man who could see in the foregoing portion of this speech only the ravings of a madman, could not easily be reached by the argument, or touched by the pathos of the gospel.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
25. But, says he, I am not mad, most noble Festus, but speak the words of truth and soberness. Well could Paul address him most noble Festus. His deportment in the Pauline trial, appeal and transportation is irreproachable. Though heathen, he was certainly a man having sterling qualities of head and heart. Paul now addresses King Agrippa in person, as he is his brother in the Jewish church; he is sanguinely hopeful, by proving to him clearly by Moses and the prophets that Jesus is the Christ, of converting him to Christianity.
Fuente: William Godbey’s Commentary on the New Testament
Paul asserted that what Festus called madness was true and reasonable. What had not been done in a corner (Act 26:26) was the fulfillment of prophecy by the life, death, and resurrection of Jesus, and the preaching of the gospel. Jesus’ ministry was well known in Palestine. "Done in a corner" was another Greek idiom of the day. [Note: Ibid.] If Agrippa believed the prophets, Paul believed he could not help concluding that Jesus fulfilled what they predicted. Paul was backing the king into a corner with what had not been done in a corner. All of this was beyond Festus, but Agrippa knew the issues, and Paul was aiming his presentation of the gospel at him primarily. The accused had now become the accuser.