26:24 Paul's knowledge of the Hebrew Scriptures impressed Festus, added confirmation that Paul probably said more than Luke chose to record here. The Greek words ta polla . . . grammata, translated "great learning"(lit. the many writings), indicate that it was Paul's knowledge of the Scriptures that impressed Festus, not his general knowledge. However the governor did not understand the significance of Paul's beliefs. To him they seemed incomprehensible. He concluded that Paul was a zealous obscurantist and a bit crazy to risk his life defending such foolish ideas.
"Festus' comment sounds like an interruption while Paul is still in full spate, but in fact the speech has reached its conclusion."933
"Down through the ages Festus's response has been echoed by men and women too trapped by the natural to be open to the supernatural, too confined by the practical' to care about life everlasting."934
Some of Jesus' accusers also thought that He was mad. People sometimes think that we are mad when we explain the gospel to them and urge them to believe in the Lord.
26:25-27 Paul asserted that what Festus called madness was true and reasonable. What had not been done in a corner (v. 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.935If 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. 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.
26:28 Agrippa was now on the spot. If he agreed with Paul or even appeared to agree, he would have lost face with Festus as well as the rest of the Romans present. Festus had just said he thought Paul was mad. On the other hand, if Agrippa said he did not believe the prophets, his influence over his Jewish hearers and subjects would have ended. Consequently Agrippa replied noncommittally, "You are trying to make a Christian out of me in such a short interview!"His response does not mean that he was on the verge of becoming a Christian, as the AV translation implies: "Almost thou persuadest me to become a Christian."
"The reply is light-hearted, but not ironic."936
26:29 Paul responded to the king very politely but firmly. He wished that all his hearers, not just Agrippa, might become Christians. Paul's reference to his chains may have been literal--he may have been wearing chains as he spoke--or perhaps metaphorical--he may have been referring to his condition as a prisoner. I am not aware of any evidence that Agrippa ever became a Christian.
"The speech before King Agrippa is more than a defense speech. It begins as a defense speech (cf. v. 1), and it develops aspects of previous defense speeches, but its functions are broader. It combines themes from the defense speeches with themes from the earlier narrative, reaching back to the missions of John the Baptist, Jesus, and the apostles, and fashions these into a summary statement of Paul's place in the unfolding purpose of God. Then Paul continues his mission before our eyes as his review of his past message becomes present proclamation, ending with a missionary appeal to King Agrippa."937
