(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 (Acts 24:3). The painful experience of Acts 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 Acts 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.
Verse 25.- Paul saith for he said, A.V. and T.R.; excellent for noble, A.V.; words for the words, A.V. Most excellent (κράτιστε). It appears to be the proper title to give the procurator (see Acts 23:26; Acts 24:3). St. Luke also applies it to Theophilus (Luke 1:3). In classical Greek οἱ κράτιστοι are the aristocracy. Soberness (σωφροσύνη); sound or sober mindedness; just the opposite of the μανία of which he was accused. See the use of σωφρονεῖν (Mark 5:15; Luke 8:35; 2 Corinthians 5:13, etc.), and of σωφρονίζεινσωφρωνισμός σώφρων, etc. So also in Plato, σωφρωσύνη is opposed to μανία.
26:24-32 It becomes us, on all occasions, to speak the words of truth and soberness, and then we need not be troubled at the unjust censures of men. Active and laborious followers of the gospel often have been despised as dreamers or madmen, for believing such doctrines and such wonderful facts; and for attesting that the same faith and diligence, and an experience like their own, are necessary to all men, whatever their rank, in order to their salvation. But apostles and prophets, and the Son of God himself, were exposed to this charge; and none need be moved thereby, when Divine grace has made them wise unto salvation. Agrippa saw a great deal of reason for Christianity. His understanding and judgment were for the time convinced, but his heart was not changed. And his conduct and temper were widely different from the humility and spirituality of the gospel. Many are almost persuaded to be religious, who are not quite persuaded; they are under strong convictions of their duty, and of the excellence of the ways of God, yet do not pursue their convictions. Paul urged that it was the concern of every one to become a true Christian; that there is grace enough in Christ for all. He expressed his full conviction of the truth of the gospel, the absolute necessity of faith in Christ in order to salvation. Such salvation from such bondage, the gospel of Christ offers to the Gentiles; to a lost world. Yet it is with much difficulty that any person can be persuaded he needs a work of grace on his heart, like that which was needful for the conversion of the Gentiles. Let us beware of fatal hesitation in our own conduct; and recollect how far the being almost persuaded to be a Christian, is from being altogether such a one as every true believer is.
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, John 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 1 John 2:211 Timothy 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.
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 Acts 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.
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, John 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 1 John 2:21 1 Timothy 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.