The Sabbath-School by Ellen G. White

International Tract and Missionary Society · Oakland, California · May 29, 1884

FromSigns of the Times, Vol. 10, No. 21.

The Sabbath-School.

By Ellen G. White

LESSON FOR THE PACIFIC COAST—JUNE 7.

ACTS, CHAPTER 26:1-23.

Paul before Agrippa.

IN the preceding lesson we learned that when Agrippa came to Cæsarea to salute Festus, and had been informed concerning Paul, he desired to hear the prisoner himself. So the apostle was brought before the king and a select company of officials and prominent citizens. Regarding this interview, we take the following comment from "Sketches from the Life of Paul," by Mrs. E. G. White:—

THE apostle knew of how little worth are the outward circumstances of worldly wealth and position, and he was not disconcerted by the brilliant display or the high rank of that titled audience. The imposing dress of the procurator and his guests, the swords of the soldiers, and the gleaming armor of their commanders, could not for a moment daunt his courage or disturb his self-control. Stretching forth his manacled right hand, he said: "I think myself happy, King Agrippa, because I shall answer for myself this day before thee touching all the things whereof I am accused of the Jews. Especially because I know thee to be expert in all customs and questions which are among the Jews; wherefore I beseech thee to hear me patiently."

Did the mind of Agrippa at these words revert to the past history of his family, and their fruitless efforts against him whom Paul was preaching? Did he think of his great-grandfather Herod, and the massacre of the innocent children of Bethlehem? of his great-uncle Antipas, and the murder of John the Baptist? of his own father, Agrippa I., and the martyrdom of the apostle James? Did he see in the disasters which speedily befell these kings an evidence of the displeasure of God in consequence of their crimes against his servants? Did the pomp and display of that day remind Agrippa of the time when his own father, a monarch more powerful than he, stood in that same city, attired in glittering robes, while the people shouted that he was a god? Had he forgotten how, even before the admiring shouts had died away, vengeance, swift and terrible, had befallen the vainglorious king? Something of all this flitted across Agrippa's memory; but his vanity was flattered by the brilliant scene before him, and pride and self-importance banished all nobler thoughts.

Paul again related the familiar story of his conversion from the stubborn unbelief of a rigid and bigoted Pharisee to faith in Jesus of Nazareth as the world's Redeemer. He described the heavenly vision that filled him with unspeakable terror, though afterward it proved to be a source of the greatest consolation,—a revelation of divine glory, in the midst of which sat enthroned him whom he had despised and hated, whose followers he was even then seeking to destroy. Transforming mercy had made Paul a new man from that hour, a sincere penitent and a fervent believer in Jesus. It was then that he was called to be an apostle of Christ, "by the will of God."

Paul had never seen Christ while he dwelt upon the earth. He had indeed heard of him and his works, but he could not believe that the promised Messiah, the Creator of all worlds, the Giver of all blessings, would appear upon earth as a mere man. He had looked for him to come in robes of majesty, attended with royal pomp, and proclaimed by the angelic host as king of the Jews. But he found that he had not read the Scriptures aright; Christ came as prophecy foretold, a humble man, preaching the word of life in meekness and humility. He came to awaken the noblest impulses of the soul, to satisfy its longings, and to crown the work and warfare of life with infinite reward.

Paul had vainly looked for a Messiah to deliver the nation from the bondage of foreign kings, but he had found in Christ a Saviour from the bondage of sin. Life had been to him a blind and baffling conflict, an unequal battle, a fever of unsatisfied desires, until he had seen Christ. Then his longings were satisfied, his fears banished, his burdens lightened. He had found him of whom Moses and the prophets had written,—Jesus of Nazareth, the Saviour of the world.

Why, he asked, should it appear incredible that Christ should rise from the dead? It had once been so to himself; but how could he disbelieve what he had himself seen and heard in that noonday vision? He could bear witness to the resurrection of the dead; for he had looked upon the crucified and risen Christ,—the same who walked the streets of Jerusalem, who died on Calvary, who broke the bands of death, and ascended to Heaven from Olivet. He had seen him and had talked with him as verily as had Cephas, James, John, or any other of the disciples. And how could he be disobedient when the Voice from Heaven sent him forth to open the eyes of Jews and Gentiles, that they might turn from darkness to light, and from the power of Satan unto God, that they might receive forgiveness of sins, and an inheritance among them that are sanctified? In Damascus, in Jerusalem, and throughout all Judea, and to the Gentiles, he had preached repentance toward God, faith in Christ, and a life consistent therewith.

This, and this only, was what led the Jews to seize him in the temple, and seek to put him to death; but the Lord had delivered him from this and every other danger. The testimony which he bore concerning Jesus of Nazareth was no blasphemy, no heresy, no apostasy, but a truth in perfect harmony with all the teachings of Moses and the prophets.

None who heard him could doubt his sincerity. But in the full tide of his eloquence he was suddenly stopped short. The facts related were new to Festus, as to nearly all present. The whole audience had listened spell-bound to Paul's account of wonderful experiences and visions, of revelations and ancient prophecies, and of a Jewish prophet who had been rejected and crucified, yet who had risen from the dead and ascended to Heaven; and who only could forgive sins and lighten the darkness of Jews and Gentiles. The last remark was too much for Festus to credit. He suddenly cried out in an excited manner: "Paul, thou art beside thyself! much learning doth make thee mad."

The apostle replied calmly and courteously: "I am not mad, most noble Festus, but speak forth the words of truth and soberness. For the king knoweth of these things, before whom also I speak freely; for I am persuaded that none of these things are hidden from him, for this thing was not done in a corner." Then, turning to Agrippa, he addressed him directly: "King Agrippa, believest thou the prophets? I know that thou believest."

The Jewish king had been instructed in the law and the prophets, and he had learned from credible witnesses some of the facts of which Paul had spoken. Hence, the arguments which were so new and strange to Festus, were clear and convincing to Agrippa. And he could but be affected by that burning zeal which neither stripes nor imprisonment could quench. For a time he forgot the dignity of his position, lost sight of his surroundings, and, conscious only of the truths which he had heard, seeing only the humble prisoner standing as God's ambassador, he answered involuntarily, "Almost thou persuadest me to be a Christian."

With solemn earnestness the apostle made answer: "I would to God that not only thou, but also all that hear me this day, were both almost and altogether such as I am," adding, as he raised his fettered hands, "except these bonds."

King Agrippa's curiosity was satisfied, and rising from his seat, he signified that the interview was at an end. As the assembly dispersed, the case of Paul was freely discussed, and all agreed that, while he might be an enthusiast or a fanatic, he could not in any sense be regarded as a legal criminal; he had done nothing worthy of death or imprisonment.

Though Agrippa was a Jew, he did not share the bigoted zeal and blind prejudice of the Pharisees. He had no desire to see freedom of thought suppressed by violence. "This man," he said, "might have been set at liberty, if he had not appealed unto Cæsar." But now that the case had been referred to that higher tribunal, it was beyond the jurisdiction of Festus or Agrippa. Yet, two years afterward, the result of that day's proceedings saved the life so precious to the cause of God. Festus, finding that his own judgment of the case, on grounds of Roman justice, was sustained from a Jewish stand-point by the protector of the temple, sent a letter to the emperor, stating that no legal charge could be found against the prisoner. And Nero, cruel and unscrupulous as he was, dared not put to death a man whom Lysias, Felix, Festus, and Agrippa pronounced guiltless, and whom even the sanhedrim could not condemn.