"And on the morrow, when Agrippa was come, and Bernice, with great pomp, and was entered into the place of hearing, with the chief captains, and principal men of the city, at Festus' commandment Paul was brought forth." This "place of hearing" was probably some large apartment in the palace where Festus lived, set apart for the governor to receive, and give audience to, all persons who came to him on business. This we must remember was no trial of St. Paul; he could now have no further trial till he reached Rome: there were now no Jews present to make accusations against him; it was, in fact, only a private examination of St. Paul's opinions, for the gratification of king Agrippa. If the Apostle had now refused to speak, he could not have been held guilty of disobedience; but he was always ready and willing to give an account of the faith which was in him, and probably he was particularly glad to have an opportunity of speaking of "Jesus Christ, and Him crucified," before Agrippa, who, as a Jew, had learnt from the prophets to expect the Messiah.

When all was ready, Festus opened the business, and explained the matter to the assembly; who, with the exception of king Agrippa, and perhaps a few of his attendants, were all heathens.

"And Festus said, King Agrippa, and all men which are here present with us, ye see this man, about whom all the multitude of the Jews have dealt with me, both at Jerusalem, and also here, crying that he ought not to live any longer. But when I found that he had committed nothing worthy of death, and that he himself hath appealed to Augustus, I have determined to send him. Of whom I have no certain thing to write unto my lord." (That is, no crimes or offences to give, as a reason for his being tried at all.) "Wherefore I have brought him forth before you, and especially before thee, O king Agrippa, that, after examination had, I might have somewhat to write. For it seemeth to me unreasonable to send a prisoner, and not withal to signify the crimes laid against him. Then Agrippa said unto Paul, Thou art permitted to speak for thyself. Then Paul stretched forth the hand, and answered for himself: 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." Agrippa having been brought up in Jerusalem, when his father Herod Agrippa lived there as king of JudÆa by permission of the Emperor Caligula, had been well instructed in the Jewish law and customs; and at this time the Emperor Nero had entrusted to him the government of the temple, and the care of its treasury: he was also allowed to nominate the High Priest. St. Paul, conscious of his own innocence, was glad to speak before one so well able to judge of the truth of his words. Having bespoken a patient hearing from the king, the Apostle continued, "My manner of life from my youth, which was at first among mine own nation at Jerusalem" (where he was brought up at the feet of Gamaliel), "know all the Jews; which knew me from the beginning, if they would testify, that after the most straitest sect of our religion I lived a Pharisee. And now I stand and am judged for the hope of the promise made of God unto our fathers: unto which promise our twelve tribes, instantly serving God day and night, hope to come. For which hope's sake, king Agrippa, I am accused of the Jews."

The "promise" here spoken of, was that made by God Himself to Abraham and the patriarchs, and repeated more plainly by the prophets, that the Messiah should come upon earth, and by His rising from the dead, prove the truth of the promise of a future life for all men. This promise had always been believed, and its fulfilment looked for, by all true Israelites. So far, then, there was no difference of opinion. But the Apostle had been convinced, by unmistakable signs, that the promise was fulfilled in Jesus Christ. For declaring that Jesus of Nazareth was the Messiah, the hope of Israel, for whom the twelve tribes had ever been looking, and that He had risen from the dead according to the promise, St. Paul was "accused" and persecuted by the Jews: some denying that there could be any resurrection at all; others, who allowed that, denying that Jesus Christ had risen. Agrippa as a Jew ought to have learnt from all the wonderful things that had been done for his forefathers, that with God nothing was impossible; whilst his study of the Jewish Scriptures should have taught him, that the Resurrection was more than a possibility. St. Paul now, therefore, speaking to him as a Jew, asks, "Why should it be thought a thing incredible with you, that God should raise the dead?"

The doctrine of the Resurrection—or rather the great Truth that Jesus Christ had really risen from the dead—was the one especial point of St. Paul's teaching: because all by whom that was once acknowledged, could not fail to see, that He was indeed the promised Messiah, worthy of all the love and service His creatures could give Him.

Having spoken of the Resurrection, St. Paul went on to show Agrippa, that what he now taught upon the subject was the more worthy of belief, inasmuch as he himself had not been easily persuaded of this truth, or inclined to join those who believed it. On the contrary, he says, "I verily thought with myself, that I ought to do many things contrary to the name of Jesus of Nazareth." Then, after telling Agrippa how in consequence of this idea, he persecuted the followers of Jesus, he described the wonderful manner in which he had been brought to see that He was the promised Messiah; and he mentioned the peculiar charge given unto him by God, to go unto the Gentiles, "to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith." "Whereupon," continued the Apostle, "I was not disobedient unto the heavenly vision: but shewed first unto them of Damascus, and at Jerusalem, and throughout all the coasts of JudÆa, and then to the Gentiles, that they should repent and turn to God, and do works meet for repentance. For these causes the Jews caught me in the temple, and went about to kill me. Having therefore obtained help of God, I continue unto this day, witnessing both to small and great, saying none other things than those which the prophets and Moses did say should come: that Christ should suffer, and that he should be the first who should rise from the dead, and should shew light unto the people, and to the Gentiles." Strange indeed did these things sound in the ears of the heathen governor; and without pausing to consider whether they might not indeed be true, "Festus said with a loud voice, Paul, thou art beside thyself; much learning doth make thee mad." Firm and respectful was the reply to this charge, that he knew not what he was saying: for he said, "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." Agrippa, who could bear witness to the things spoken by Moses and the prophets, must also have heard of the many wonderful acts done by Jesus during His life; of the events attending His death; and of the works since performed by His Apostles; and therefore St. Paul refers to him, as able to bear witness that the words which had so astonished Festus, were not the words of madness, but of sober truth.

Having thus replied to Festus, St. Paul, turning to Agrippa, said, "King Agrippa, believest thou the prophets?" As a Jew, the king must necessarily be a believer in all the Scriptures of the Old Testament; therefore, without waiting for an answer, the Apostle added, "I know that thou believest." He said no more, but his meaning was easy to understand. Any one, who believing in the Scriptures of the Old Testament, would carefully and honestly compare all that was written concerning the Messiah with the Birth, Life, and Death of Jesus, must perceive that He was indeed the promised Messiah, the Anointed, the Christ.

It is clear by the answer, that the king did so understand the question. "Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian." He could not deny the truth of what the Apostle had said; his reason, if he would have followed its teaching to the end, would have convinced him that the Gospel preached by St. Paul was the gift of God; the continuation and ending, as it were, of the Law of Moses; that it involved no change of religion, but its completion or perfect state, for that the Law had been given to prepare the way for the Gospel. Just as St. Paul, in his Epistle to the Galatians, wrote, "the Law was our schoolmaster to bring us unto Christ."

It is probable that Agrippa felt much of this; why then did he not become entirely, not almost, a Christian? Because he was not willing to renounce the Devil and all his works, and the sinful lusts of the flesh. His life and actions were very far from the purity and holiness necessary in a real true Christian; he could not make up his mind to endeavour to lead a new life, consistent with the profession of Christianity; and therefore, though almost persuaded, he stopped there.

To be almost a Christian, is to be in a condition most displeasing to the Lord; and yet there are many now, who professing to be members of the Church of Christ, are, it is to be feared, in this sad state. Let us watch and pray, that such may not be our case—remembering, that if we are not daily striving with all our might, to keep our part of the Baptismal Covenant, whatever it may cost us to do so, we are no more than almost Christians, who will never be received as good and faithful servants by our heavenly Master.

Agrippa was not ready to live a life of self-denial, and therefore he could only say, "Almost thou persuadest me to be a Christian. And Paul said, 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, except these bonds."

St. Paul could not offer a better prayer for his hearers, nor for all mankind who have ever lived upon earth, than that they should be true and sincere Christians, like him in every respect, except in that of being prisoners. The "bonds" here spoken of were the light chains upon his hands, by which, as we have said, prisoners amongst the Romans were usually bound to the soldier who had charge of them. St. Paul bore no ill-will to those who had unjustly kept him so long a prisoner; he only desired their good, expressing, in the words we have just read, his solemn wish that they might become true Christians.