Acts 26:24,25

DISCOURSE: 1813
PAUL’S VINDICATION OF HIS OWN MINISTRY

Acts 26:24. 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.

AMONGST the duties of a Judge, there is not any one of greater importance than that of giving a patient and candid attention to a prisoner’s vindication of himself. But this is not always to be found, when religion forms the ground of accusation against a man. Prejudice and passion are too easily called into action on those occasions, and too often usurp the place of reason and reflection. St. Paul had very abundant cause to complain of this. He made many apologies before judges and governors, but could scarcely ever obtain a patient hearing. In the passage before us, he was standing before Festus and Agrippa; but long before he had completed his statement, he was interrupted by Festus, who cried with a loud voice, “Paul, thou art beside thyself; much learning doth make thee mad.”
It will be profitable to notice,

I. What was the subject of Paul’s ministry—

This he himself had briefly, but comprehensively, stated [Note: ver. 22, 23.]—

[He preached Christ as a dying and risen Saviour — — — and declared to all, “Jews and Gentiles,” “small and great,” that if they would believe on Jesus, he would bring them into the full knowledge of the truth, and fill their souls with unutterable peace and joy — — — Nor did he introduce these doctrines as new; for they were none other than “Moses and the Prophets” had declared before; Moses, in the types and shadows of the ceremonial law [Note: Leviticus 14:4; Leviticus 16:8.]; and the prophets, in plain and express predictions [Note: Isaiah 53.] — — —]

And this is the one subject of our ministry also—
[We set before you, from time to time, the great work of redemption, through the sacrifice of the Son of God: and declare to you, that there is no other atonement, no other means of reconciliation, with an offended God. We direct your eyes to Christ also as risen from the dead to a new and endless life; and as not only making intercession for you, but possessing in himself all fulness of spiritual blessings, that you may receive from him whatsoever you stand in need of — — — We declare also, that no tongue can express, no imagination conceive, what “light,” and peace, and joy, shall flow into your souls, if only you will believe on him, and give yourselves up unreservedly to him.
In these things we are sometimes supposed to bring new things to your ears; but we speak “nothing but what Moses and the prophets most explicitly foretold.”]
Unexceptionable as this was, we shall be grieved to see,

II.

In what light it was viewed by his enemies—

Festus considered Paul’s testimony as an indication of mental derangement—
[Festus, seeing that Paul was a man of erudition, concluded, that he had lost his senses by an over-attention to study; and that, consequently, all further attention to him would only be an unprofitable waste of time. Hence he said aloud, “Paul, thou art beside thyself; much learning doth make thee mad.”]
And it is scarcely a more favourable judgment that is sometimes formed of us—
[Persons are very ready to pronounce, that those who preach and profess the Gospel, are mad. But whence arises such a judgment as this? Is there any thing in the Gospel itself that affords ground for it? or do the foregoing sentiments deserve so severe a censure? True it is, that the prophets were uniformly reviled for the declarations they made: but one would have hoped, that the accomplishment of their prophecies should have secured for us a more equitable judgment: this however is not to be expected: as long as there remains a carnal mind in existence, so long must it be “enmity against God [Note: Romans 8:7.];” and whilst there is a natural man unconverted to God, so long will there be one to whom the things of the Spirit are foolishness [Note: 1 Corinthians 1:18; 1 Corinthians 2:14.]. We have only the fate of the prophets of old, who in their day were accounted mad also [Note: 2 Kings 9:11.Jeremiah 29:26.]: and, if judged as they were, we must say with Paul, “If we be beside ourselves, it is to God [Note: 2 Corinthians 5:13.].”

But whence arises this? It arises, first, from their want of candour: they will not give us an attentive hearing; but will run away with any detached expressions, put on them a construction that they were never designed to bear, and draw conclusions from them that we should utterly disavow; and then impute to us all the folly which they themselves have invented — — —

Another source of this harsh judgment is, their ignorance of the Scriptures. They will not study the Scriptures for themselves, nor take the trouble to compare our sentiments with the sacred records. What wonder then if they say, We are beside ourselves, when they will not listen even to the voice of God himself? — — —
The hope of vindicating themselves is a further source of the censures they cast on us: for, if they allow us to be right, they must of necessity condemn themselves; but, if they can persuade themselves that we are mad, then they may be considered as wise, and may rest satisfied with their own ungodly ways — — —
These, together with the rooted enmity of the carnal mind against God, are some of the chief sources of that uncharitable judgment, which is passed at this day, no less than in the apostolic age, on the preachers and professors of the Gospel of Christ.]
If the Gospel deserves not such treatment, let us inquire,

III.

In what light it ought to be considered—

We cannot but admire the calm and respectful, yet firm and manly, answer which St. Paul returns to the insulting language of his Judge.
He maintained that he spoke only “the words of truth and soberness”—
[He was not afraid of his assertions being brought to any test: he knew that they were the very truth of God, and that unbiassed reason must approve of all that he had taught.]
And, as far as our doctrine agrees with his, we also are ready to make our appeal both to reason and Scripture—
[Let our words be tried, and see whether they be not words of truth and soberness. Refer to Moses and the prophets, and see whether they do not set forth Christ as the “All in all” in the salvation of man. See whether they do not characterize a life of faith on the Son of God, as the true, the sure, the only source of happiness, both in this world and the next. They uniformly declare, that, if we “awake from our sleep, and arise from the dead, Christ will give us light [Note: Ephesians 5:14. These words, though quoted by St. Paul, are not contained in any particular passage of the Old Testament; but they are the substance of the whole.].” — — —

Reason also is no less on our side than Revelation. If there be a God, should we not serve him? If he have provided a Saviour for us, should we not seek an interest in him? If that Saviour be empowered to save to the uttermost all that come unto God by him, should we not cleave to him with full purpose of heart? Men may call this madness, if they will; but they are the dictates of sound reason: and to contradict them is as irrational as it is impious and profane — — —]

Improvement—
1.

Be not alarmed at the aspersions cast upon religion—

[Ungodly men will revile religion, and endeavour to deter others from embracing it, by calling it “madness.” But the truth is, that they themselves are mad. Try them by the standard of reason and revelation, and see whether they can stand the test? — — — No: they are beside themselves; “madness is in their hearts while they live:” “a deceitful heart hath turned them aside, so that they cannot deliver their souls, or say, Have I not a lie in my right hand?” If then they cry out against religion, know whence their clamour proceeds. The Jews said of Christ himself, “He hath a devil, and is mad: Why hear ye him?” Wonder not therefore if similar advice be given in reference to his faithful servants, and similar reasons be assigned for it: and if the service of God must be accounted madness, then take up your cross boldly, and say with David, “I will yet be more vile for the Lord.”]

2. Be careful to give no just occasion for them—

[There certainly is such a thing as enthusiasm, and under the influence of it many are led to act so as to excite strong prejudices against religion. But these have much to answer for before God. Religion, in its most exalted state, is “a reasonable,” and I may add also, a rational, “service:” “The fear of the Lord, that is wisdom, and to depart from evil is understanding.” Endeavour then to shew, that “God hath given you, not a spirit of fear, but of love, and of power, and of a sound mind [Note: 2 Timothy 1:7.].” Endeavour to “walk in wisdom toward them that are without,” yea, and to “walk wisely also before God in a perfect way.” Ever remember, that “truth and soberness” must go together, and the justness of your sentiments must always be marked in the blamelessness of your conduct. The first thing certainly is to embrace the truth with the simplicity of a little child, not exalting some favourite doctrines, and overlooking others, but giving to every doctrine precisely that degree of importance which it appears to bear in the Holy Scriptures [Note: Some are always dwelling on predestination and election, others on faith, and others on good works: some on the sufferings of Christ, others on the light within. To give every truth its due weight and proper place, should be the endeavour of a wise and sober-minded Christian.] — — — The next thing is, to carry your principles into effect, by regulating the whole of your conversation according to them, and fulfilling the duties of your own particular situation, whatever it may be, with care and diligence — — — This will “cut off occasion from them that seek occasion against you;” nor is there any better way of “putting to silence the ignorance of foolish men, than by well-doing.”]