Verse by Verse

¹⁷ And it came to pass after three days that Paul called the leaders of the Jews together. So when they had come together, he said to them: “Men and brethren, though I have done nothing against our people or the customs of our fathers, yet I was delivered as a prisoner from Jerusalem into the hands of the Romans,

¹⁸ who, when they had examined me, wanted to let me go, because there was no cause for putting me to death.

¹⁹ But when the Jews spoke against it , I was compelled to appeal to Caesar, not that I had anything of which to accuse my nation.

²⁰ For this reason therefore I have called for you, to see you and speak with you , because for the hope of Israel I am bound with this chain.”

²¹ Then they said to him, “We neither received letters from Judea concerning you, nor have any of the brethren who came reported or spoken any evil of you.

²² But we desire to hear from you what you think; for concerning this sect, we know that it is spoken against everywhere.”

²³ So when they had appointed him a day, many came to him at his lodging, to whom he explained and solemnly testified of the kingdom of God, persuading them concerning Jesus from both the Law of Moses and the Prophets, from morning till evening.

²⁴ And some were persuaded by the things which were spoken, and some disbelieved.

Even after his arrest, after the attempt on his life, after he was forced to appeal to Caesar, even after being sent to Rome in chains, and in spite of the fact that he was unable to go to them, Paul, for the final time, went to the Jew first.

leaders of the Jews (v.17) — there were seven synagogues in Rome

people or customs (v.17) — This passage by no means proves that Paul had until then lived under the law, proclaiming a kingdom message. He did not commit himself to a positive here. He did not say: “I have faithfully observed the customs of our fathers.” he merely said: “I have committed nothing against the people, or customs of our fathers.” The idea is plainly that he was no guilty of desecrating their sacred customs. — Stam, page 212.

wanted to let me go (v.18) — tense indicates an ongoing attitude

compelled (v.19) — forced

not that I had anything of which to accuse my nations (v.19) — Paul’s appeal to Caesar was defensive. He meant it as no accusation against the Jews.

for the hope of Israel (v.20) — Paul was “bound with this chain,” not for proclaiming that which Israel hoped for, the kingdom, but for proclaiming that which was the basis of her hopes, the resurrection. Let us then examine the record:

Before the Sanhedrin the apostle stated clearly why he had been “called in question” by the Jews: Men and brethren … of the hope and resurrection of the dead I am called in question” (Acts 23:6).

Before Felix again, the apostle declared: “But this I confess unto thee, that after the way which they call heresy, so worship I the God of my fathers … and have hope toward God … that there shall be a resurrection of the dead …” (Acts 24:14-15).

Again, when Festus “declared Paul’s cause” to Agrippa, he said: “… the accusers … brought none accusation of such things as I supposed; But had certain questions … of one Jesus, which was dead, whom Paul affirmed to be alive” (Acts 25:18-19).

At his hearing before Agrippa, the apostle said: “And now I stand and am judged for the hope of the promise made of God unto our fathers … For which hope’s sake, King Agrippa, I am accused of the Jews” (Acts 26:6-7).

The promise, of course, was the restoration of the kingdom to Israel in glory, but “the hope of the promise” was the resurrection for the apostle goes on to say: “Why should it be thought a thing incredible with you that God should raise the dead?” (Acts 26:8).

All this evidence permits but one interpretation of the last of these passages: “For the hope of Israel I am bound with this chain” (Acts 28:20).

Let the sincere and diligent student note carefully that four out of these five passages state that Paul was accused, or in bondage, for a specific reason; that four out of the five state this reason to be his preaching of the resurrection; and finally, that in four out of the five this truth is called a “hope.” In this connection it should be remembered that Peter, at Pentecost, had warned Israel that Christ was alive (Acts 2:36; 3:14-15; 4:10) while Paul had later proclaimed the resurrection as the proof that the sin question had been fully dealt with (Romans 4:25, etc.). It was the resurrection, then, and particularly the resurrection of the crucified Christ, that was “the hope of Israel.” — Stam, pages 215-216.

many (v.23) — the word probably means “more than before,” although it could mean “a greater portion” of those who came the first time

persuaded (v.24) — tense indicates “in the process of being persuaded”

some disbelieved (v.24) — tense indicates “maintained an attitude of disbelief”

We find Paul, in his earlier epistles, and even in the Acts record, preaching much that was not contained in the law and the prophets. Indeed, as early as Acts 13:38-39 we find him preaching in a synagogue, proclaiming justification by faith in Christ without the law.

But in dealing with Jews under the law, he must prove to them from their Scriptures that Jesus is the Christ. It is only a pity that in so many cases they refused to be persuaded, so that he could not go on to preach to them the glorious truths he had been specially commissioned to proclaim.

If it be remembered that the theme of Acts is the fall of Israel and God’s vindication of Himself for going to the Gentiles, it will not seem strange that again and again we find the apostle proving to the Jews that Jesus is the Christ, but getting no farther, since they will not accept the proof. — Stam, page 219.

¹¹ After three months we sailed in an Alexandrian ship whose figurehead was the Twin Brothers, which had wintered at the island.

¹² And landing at Syracuse, we stayed three days.

¹³ From there we circled round and reached Rhegium. And after one day the south wind blew; and the next day we came to Puteoli,

¹⁴ where we found brethren, and were invited to stay with them seven days. And so we went toward Rome.

¹⁵ And from there, when the brethren heard about us, they came to meet us as far as Appii Forum and Three Inns. When Paul saw them, he thanked God and took courage.

¹⁶ Now when we came to Rome, the centurion delivered the prisoners to the captain of the guard; but Paul was permitted to dwell by himself with the soldier who guarded him.

after three months (v.11) — probably near the end of February

Alexandrian ship (v.11) — probably also carrying grain

Twin Brothers (v.11) — Castor and Pollux were the mythical sons of Jupiter by Leda (wife of Tyndarus, king of Sparta). They are supposed to have cleared the Hellespont and the adjacent seas of pirates, and so were deemed the protectors of navigation. During a violent storm, flames of fire are said to have been seen playing round their heads, whereupon the tempest ceased. The pale, blue lights which are sometimes seen by sailors at the mast head during thundery weather were regarded as connected with their presence and help. They were thus considered the tutelary deities of sailors, who were accustomed to pray and make vows to them for safety. They are supposed to have been translated to the sky and were identified with the stars of the same name … the twin stars of the constellation Gemini. — Walker, pages 573-574.

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Syracuse (v.12) — The chief town of Sicily, just above its southeastern corner. It was the capital of the eastern half of the island, and had formerly been the seat of a famous Greek colony. The run from Malta was only about 100 miles, so they probably arrived the day after embarkation. — Walker, page 574.

circled round (v.13) — The wind was unfavorable and the ship had to tack repeatedly and beat into the wind.

Rhegium (v.13) — The modern Reggio, a town near the southwestern extremity of Italy, and opposite to the Sicilian Messina, at the narrowest part of the Straits. It was famous, in the days of ancient navigation, as having the rock of Scylla near it and the whirlpool of Carybdis opposite to it. Sailors were wont to make or pay vows to Castor and Pollux who were specially worshiped there. A famous Greek colony had formerly flourished there. The distance from Syracuse is about 80 miles (direct). — Walker, page 574.

south wind (v.13) — favorable to their voyage

Puteoli (v.13) — The modern Pozzuoli, in the Bay of Naples. It was the chief port of Rome, 140 miles distant from the great city to the southeast. Puteoli was the great commercial center of Italy and the emporium for the extensive trade which was carried on with the east. A considerable Jewish population had gathered there. — Walker, page 575.

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Appii Forum (v.15) — It was 43 miles distant from Rome, on the great Appian Road which ran from the capital to Brundisium. A branch road from Puteoli joined it at Capua, from which town Paul and his companions traversed the road. Appii Forum probably derived its name from Appius Claudius the censor (313-310 B.C.) who constructed a great part of the road. It was a place where travelers changes horses, etc. — Walker, page 577.

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The Three Taverns (v.15) — It was ten miles nearer Rome than Appii Forum, situated at a spot where a branch road went off to Antium and the sea coast. The word “tavern” would apply, in Latin usage, to shops and wooden constructions of all kinds, and so probably denotes an inn or resting-place for travelers. — Walker, page 577.

Paul longed to meet the believers in Rome (Romans 1:11-13). Now (v.15), when he meets them on the road, he thanks God.

Rome (v.16) — The capital of Italy. It was situated on the river Tiber, 15 miles from the sea and was built on seven hills, its first foundation being assigned to the tribe of the Latins in 753 B.C. It contained, at this period, a population of about one and a half millions, and was rich in handsome buildings, the great Colosseum being stupendous. It was surrounded with massive walls and had several large entrance gates, from which Roman roads branched out as the arteries of communication with the world beyond. — Walker, page 576.

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captain of the guard (v.16) — The Stratopedarch is usually identified with the captain of the Praetorian Guard, who, at the time, was Burrus, a kindly and virtuous man. If Julius were one of the Frumentarii or special service centurions, he would naturally hand over his charge to his superior officer. — Walker, page 578.

soldier who guarded him (v.16) — Paul was probably shackled to this guard by a chain (v.20). He may have been living in a private house, but still as a prisoner. The soldiers guarding Paul would have taken turns, which accounts for Paul’s statement in Philippians 1:13 that the gospel has become known to the entire palace guard.

⁷ In that region there was an estate of the leading citizen of the island, whose name was Publius, who received us and entertained us courteously for three days.

⁸ And it happened that the father of Publius lay sick of a fever and dysentery. Paul went in to him and prayed, and he laid his hands on him and healed him.

⁹ So when this was done, the rest of those on the island who had diseases also came and were healed.

¹⁰ They also honored us in many ways; and when we departed, they provided such things as were necessary.

chief man (v.7) — It may possibly represent a title which the Romans found attached to the principal person of Malta and which they adopted as the official name for their local governor, who would be the deputy of the propraetor of Sicily. Otherwise, it must be regarded as denoting the honorary rank of a native magnate, who was allowed, under Roman rule, to retain his former title and, possibly, some of his former possessions and authority. — Walker, page 571.

bloody flux (v.8) — dysentery

us (v.10) — Luke, as a doctor, may have had a part in the healings.

Whether Publius was a Roman official or a native of Malta allowed some local rule under Rome, it is very probably that his courteousness toward Julius the centurion was motivated, in part, by this connection, although the passage seems to make it clear that he went beyond the call of duty in his kindness toward the shipwreck survivors.

¹ Now when they had escaped, they then found out that the island was called Malta.

² And the natives showed us unusual kindness; for they kindled a fire and made us all welcome, because of the rain that was falling and because of the cold.

³ But when Paul had gathered a bundle of sticks and laid them on the fire, a viper came out because of the heat, and fastened on his hand.

⁴ So when the natives saw the creature hanging from his hand, they said to one another, “No doubt this man is a murderer, whom, though he has escaped the sea, yet justice does not allow to live.”

⁵ But he shook off the creature into the fire and suffered no harm.

⁶ However, they were expecting that he would swell up or suddenly fall down dead. But after they had looked for a long time and saw no harm come to him, they changed their minds and said that he was a god.

Melita (v.1) = “honey” — now Malta. They probably actually landed in the bay now called St. Paul’s Bay. Malta is 60 miles south of Sicily. The island is 17 miles long and nine miles wide at its widest point. At the time, it was part of the Roman province of Sicily. The inhabitants were originally Phoenician, but had since mixed with many other nationalities, as the island had been ruled by the Greeks and Romans.

natives (v.2) — The word Luke uses is the word the Greeks used for all who didn’t speak their language.

cold (v.2) — It was mid-November.

There are currently no poisonous snakes on Malta. It is a small island with a dense population. Most of the land is either occupied or cultivated, and very little “wild” remains, so the snakes have obviously been eliminated. That is was a poisonous snake is easily seen by the fact that the natives expected Paul to die.

justice (v.4) — The Greeks worshiped “Justice,” personified as a goddess (Dikee), reputed to be the daughter of Zeus and Themis. The Maltese may either have adopted her or have had a corresponding deity of their own. — Walker, page 570

³⁹ When it was day, they did not recognize the land; but they observed a bay with a beach, onto which they planned to run the ship if possible.

⁴⁰ And they let go the anchors and left them in the sea, meanwhile loosing the rudder ropes; and they hoisted the mainsail to the wind and made for shore.

⁴¹ But striking a place where two seas met, they ran the ship aground; and the prow stuck fast and remained immovable, but the stern was being broken up by the violence of the waves.

⁴² And the soldiers’ plan was to kill the prisoners, lest any of them should swim away and escape.

⁴³ But the centurion, wanting to save Paul, kept them from their purpose, and commanded that those who could swim should jump overboard first and get to land,

⁴⁴ and the rest, some on boards and some on parts of the ship. And so it was that they all escaped safely to land.

loosing the rudder ropes (v.40) — Ancient ships had two paddle-rudders, one on either side. These had been hauled in and lashed up while the vessel lay anchored. They were now unloosed and adjusted in their proper places again, being required to steer the ship straight for shore. — Walker, page 563.

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mainsail (v.40) — Most commentators seem to feel that it was a “foresail,” rather than the mainsail that was hoisted to the wind at this time. We question this, however, for the following reasons: First, there is little or no proof that the word artemon must or may signify a foresail. Second, there is no indication, and little probability, that the ship had a foresail. Third, we know that the mainsail had been lowered (v.17) and that this was then used as a storm sail, or that a small storm sail was set. Finally, it was naturally their purpose to run the ship as far ashore as possible. It would appear, therefore, that a larger sail would afford the force needed to accomplish this.

Even so, they failed to achieve their purpose, for, heading toward shore they ran aground on a shoal formed by two opposing currents (v.41, “where two seas met”). — Stam, page 188.

stern was being broken up (v.41) — tense indicates continuous action — the waves broke up the ship piece by piece — it didn’t happen all at once

kill the prisoners (v.42) — In Rome, if a guard allowed a prisoner to escape, the guard was killed

willing (v.43) — determinative will — the centurion prevented Paul from being killed

This was Paul’s fourth shipwreck — 2 Corinthians 11:25

²⁷ Now when the fourteenth night had come, as we were driven up and down in the Adriatic Sea , about midnight the sailors sensed that they were drawing near some land.

²⁸ And they took soundings and found it to be twenty fathoms; and when they had gone a little farther, they took soundings again and found it to be fifteen fathoms.

²⁹ Then, fearing lest we should run aground on the rocks, they dropped four anchors from the stern, and prayed for day to come.

³⁰ And as the sailors were seeking to escape from the ship, when they had let down the skiff into the sea, under pretense of putting out anchors from the prow,

³¹ Paul said to the centurion and the soldiers, “Unless these men stay in the ship, you cannot be saved.”

³² Then the soldiers cut away the ropes of the skiff and let it fall off.

³³ And as day was about to dawn, Paul implored them all to take food, saying, “Today is the fourteenth day you have waited and continued without food, and eaten nothing.

³⁴ Therefore I urge you to take nourishment, for this is for your survival, since not a hair will fall from the head of any of you.”

³⁵ And when he had said these things, he took bread and gave thanks to God in the presence of them all; and when he had broken it he began to eat.

³⁶ Then they were all encouraged, and also took food themselves.

³⁷ And in all we were two hundred and seventy-six persons on the ship.

³⁸ So when they had eaten enough, they lightened the ship and threw out the wheat into the sea.

fourteenth night (v.27) — Thirteen days at a drift-rate of one-and-a-half miles-per-hour would cover 468 miles. Cauda to Malta is a bit less than 480 miles in the exact direction a ship would drift in that wind.

Adria (v.27) — the eastern Mediterranean

near some land (v.27) — probably by the sound of breakers

fathom (v.28) — approximately six feet — the distance from fingertip to fingertip of a man with his arm outstretched.

The soldiers were now obeying Paul (v.32).

¹⁴ But not long after, a tempestuous head wind arose, called Euroclydon.

¹⁵ So when the ship was caught, and could not head into the wind, we let her drive.

¹⁶ And running under the shelter of an island called Clauda, we secured the skiff with difficulty.

¹⁷ When they had taken it on board, they used cables to undergird the ship; and fearing lest they should run aground on the Syrtis Sands , they struck sail and so were driven.

¹⁸ And because we were exceedingly tempest-tossed, the next day they lightened the ship.

¹⁹ On the third day we threw the ship’s tackle overboard with our own hands.

²⁰ Now when neither sun nor stars appeared for many days, and no small tempest beat on us , all hope that we would be saved was finally given up.

²¹ But after long abstinence from food, then Paul stood in the midst of them and said, “Men, you should have listened to me, and not have sailed from Crete and incurred this disaster and loss.

²² And now I urge you to take heart, for there will be no loss of life among you, but only of the ship.

²³ For there stood by me this night an angel of the God to whom I belong and whom I serve,

²⁴ saying, ‘Do not be afraid, Paul; you must be brought before Caesar; and indeed God has granted you all those who sail with you.’

²⁵ Therefore take heart, men, for I believe God that it will be just as it was told me.

²⁶ However, we must run aground on a certain island.”

not long after (v.14) — after rounding Cape Matala

arose (v.14) = lit. “came down it” — winds off the 7,000-foot mountains on Crete

Euroclyldon (v.14) = lit. “wind causing broad waves” — the Northeaster or Levanter

Cauda (v.16) — A small island 23 miles south of Phoenix — today called Gozzo

secure the boat (v.16) — hauled in the ship’s boat which had been towing behind the ship — it was surely filling with water

undergirding (v.17) — The process called “frapping” by sailors, stout ropes being passed under the vessel transversely to prevent the timbers from starting apart.

Syrtis Sands (v.17) — There were two formidable quicksands of this name, the dread of sailors, Syrtis Major (referred to here) and Syrtis Minor, on the north coast of Africa, the one off the shores of Tripoli, and the other off Tunis more to the west. The east-northeast wind would drive them straight on to it, in the direction which they had been following from Crete to Cauda.

struck sail (v.17) — They now lowered the great main-sail, which they had not been able to reef and set before because of the rough weather. With that still set, the wind would drive them rapidly on to the quicksands. It may also include the lowering of the heavy yard-arm and other gear from aloft, except a small storm-sail necessary to enable them to keep the ship’s head to the wind and to alter her tack. Under such circumstances, sailors would bring the head of the vessel as near to the wind as possible and adjust a small sail to steady her. She would then be driven leeward, and, with a strong east-northeast wind blowing, would drift west by north, the average rate of drift being about a mile and a half per hour. — Walker, pages 553-554.

lightened the ship (v.18) = lit. “began to do a throwing out” — a technical term for tossing cargo overboard

tackle (v.19) — spare fittings, furniture, everything that wasn’t essential

neither sun nor stars (v.20) — they could not navigate and had no idea where they were

⁹ Now when much time had been spent, and sailing was now dangerous because the Fast was already over, Paul advised them,

¹⁰ saying, “Men, I perceive that this voyage will end with disaster and much loss, not only of the cargo and ship, but also our lives.”

¹¹ Nevertheless the centurion was more persuaded by the helmsman and the owner of the ship than by the things spoken by Paul.

¹² And because the harbor was not suitable to winter in, the majority advised to set sail from there also, if by any means they could reach Phoenix, a harbor of Crete opening toward the southwest and northwest, and winter there.

¹³ When the south wind blew softly, supposing that they had obtained their desire, putting out to sea, they sailed close by Crete.

sailing was now dangerous (v.9) — It was considered dangerous to sail between September 14 and November 11. From November 11 to March 5, all sailing on the open sea stopped.

the Fast (v.9) — The Day of Atonement (Leviticus 17:29). This was fixed for the tenth day of the seventh month (Tisri), and fell either in the latter part of September or the beginning of October. In AD 59, it occurred on October 5, so that the “dangerous” season was already well advanced. — Walker, page 549.

helmsman (v.11) — the master — the officer responsible for navigation

Phoenix (v.12) — Now called Lutro, a place well to the west of Cape Matala, in that part of Crete where the island is narrowest. It has been described as “the only secure harbor in all winds on the south coast of Crete.”

opening toward the southwest and northwest (v.12) — The Greek may be rendered literally “looking down the southwest wind and the northwest wind.” The harbor faced the northeast and southeast. This exactly describes the harbor of Lutro which has an easterly aspect. In such a haven, they would be safely sheltered from northerly and westerly winds. — Walker, page 551. 

¹ And when it was decided that we should sail to Italy, they delivered Paul and some other prisoners to one named Julius, a centurion of the Augustan Regiment.

² So, entering a ship of Adramyttium, we put to sea, meaning to sail along the coasts of Asia. Aristarchus, a Macedonian of Thessalonica, was with us.

³ And the next day we landed at Sidon. And Julius treated Paul kindly and gave him liberty to go to his friends and receive care.

⁴ When we had put to sea from there, we sailed under the shelter of Cyprus, because the winds were contrary.

⁵ And when we had sailed over the sea which is off Cilicia and Pamphylia, we came to Myra, a city of Lycia.

⁶ There the centurion found an Alexandrian ship sailing to Italy, and he put us on board.

⁷ When we had sailed slowly many days, and arrived with difficulty off Cnidus, the wind not permitting us to proceed, we sailed under the shelter of Crete off Salmone.

⁸ Passing it with difficulty, we came to a place called Fair Havens, near the city of Lasea.

This voyage and journey occupied, as we find by observing the time notes of the story, about six months. Paul left Caesarea in August AD 60, and they were shipwrecked at the beginning of November. That is indicated by the fact that they were three months on the island of Melita, that they sailed again after the three month’s stay there at the beginning of February AD 61, and arrived in Rome about the first day of March. — Morgan, page 529.

we (v.1) — Luke is again a companion of Paul.

Augustan regiment (v.1) — Perhaps a centurion of some local cohort named after Augustus, but more probably one of the Praetorian Guard, who may have been in the vicinity in connection with Festus’ installation into office. — Stam, page 159

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Adramyttium (v.2) — A seaport of Mysia (Acts 16:7), at the top of the Gulf of Adramyttium, and a little distance east-southeast of Troas. It was an important trading center and exported ointment, etc. Its vessels were engaged in the coasting trade along the coast of Asia Minor as far as Syria. — Walker, page 544.

Aristarchus (v.2) — He is also mentioned in Acts 19:29; 20:4; Colossians 4:10 (as a fellow-prisoner) and Philemon 1:24.

Sidon (v.3) — about 70 miles (approx. 10-hours sail) from Caesarea

receive care (v.3) — Paul was apparently unwell, probably from his two years in prison in Caesarea. This is another of the several occasions in which Paul received kind treatment from Romans.

under the shelter of Cyprus (v.4) — They sailed, that is, between Cyprus and the mainland of Asia Minor, under shelter of the island. Since the prevalent wind in the Levant is westerly through the summer months, they could not strike directly across the open sea (to Lycia), as Paul had done in the opposite direction during his last voyage to Jerusalem (Acts 21:1-2).

sailed over (v.5) — A nautical term peculiar to this passage. The meaning is that the vessel sailed slowly along the coast off Cilicia and Pamphylia, taking advantage of every breath of land breeze and probably having to anchor every few miles.

Myra (v.5) — An important seaport of Lycia. It was the place from which navigation was made direct, when favorable winds allowed, across sea to Alexandria and Syria, and so it grew more and more influential as seafaring methods improved.

Lycia (v.5) — A country in the southeastern portion of Asia Minor, rising, in many parts, into lofty mountains almost direct from the sea coast. It was formed into a Roman province (imperial) in AD 43. — Walker pages 546-547

ship of Alexandria (v.6) — carrying grain to Rome

Cnidus (v.7) — At the extreme southwest corner of Asia Minor, a town situated in Caria at the end of a narrow peninsula. It possessed two good harbors. After leaving Cnidus, a vessel would part with the shelter of the Asian coast.

Salmone (v.7) — Cape Salmone. This was a promontory on the northeast of Crete, and vessels sailing under its lee would be sheltered from the northwest wind.

Fair Havens (v.8) — A small bay, still bearing the same name, about six miles east of Cape Matala, a promontory near the middle of the southern coast of Crete, beyond which the land trends to the north.

Lasea (v.8) — Identified in AD 1856 with the ruins of a small town some four miles east of the Bay of Fair Havens, and still called Lasea by the peasants. The town is probably mentioned by name because, while the ship lay at Fair Havens, provisions, etc. were obtained from it. — Walker, pages 547-548

I’m not sure what I think of this next quote. It works as an analogy, but I question whether the Holy Spirit intended this interpretation. But I thought I’d include it as food for thought.

The passage depicts the voyage of the Church through the present dispensation, as it leaves Judaism behind. The sea symbolizes the unsaved masses (Isaiah 57:20); the contrary wind, the antagonism of Satan (Ephesians 2:2). The ship [as the organized church, I guess] is finally wrecked, but all who sail with Paul are brought safe to shore (v.44).

Paul is the outstanding figure aboard ship. He gives advice as to the journey (vs. 9-10) and when this is rejected and trouble results, he rebukes them saying: “Sirs, ye should have hearkened unto me” (v.21). It is he who cheers his fellow-passengers as, by divine revelation, he declares that all those sailing with him will survive the storm (vs. 24-25) and it is he who persuades them finally to partake of food and presides in the giving of thanks (vs. 34-36). — Stam, page 158.

²⁴ Now as he thus made his defense, Festus said with a loud voice, “Paul, you are beside yourself! Much learning is driving you mad!”

²⁵ But he said, “I am not mad, most noble Festus, but speak the words of truth and reason.

²⁶ For the king, before whom I also speak freely, knows these things; for I am convinced that none of these things escapes his attention, since this thing was not done in a corner.

²⁷ King Agrippa, do you believe the prophets? I know that you do believe.”

²⁸ Then Agrippa said to Paul, “You almost persuade me to become a Christian.”

²⁹ And Paul said, “I would to God that not only you, but also all who hear me today, might become both almost and altogether such as I am, except for these chains.”

³⁰ When he had said these things, the king stood up, as well as the governor and Bernice and those who sat with them;

³¹ and when they had gone aside, they talked among themselves, saying, “This man is doing nothing deserving of death or chains.”

³² Then Agrippa said to Festus, “This man might have been set free if he had not appealed to Caesar.”

Festus thought it unbelievable that Christ could rise from the dead (v.24). His interruption probably wasn’t simple rudeness but astonishment at what Paul had been saying, perhaps mixed with concern about how it would sound to Agrippa.

much learning (v.24) = lit. “much writing” — Festus may have been referring to the writing Paul was doing in prison. In any case, he could tell Paul was well-educated.

is driving you (v.24) = lit. “is turning you upside-down”

soberness (v.25) — the opposite of madness

Agrippa professed to believe the prophets (v.27), and he certainly knew about Jesus Christ and about Paul’s ministry. Paul urged him to put these facts together and arrive at the obvious conclusion.

you almost persuade me (v.28) — Agrippa probably said this half-in-jest to parry Paul’s question. It could be translated, “With a little persuasion would you try to make a Christian of me!”

might have been set free (v.32) — Thus Festus’s acknowledgement that Paul was innocent from the point of view of Roman law (Acts 25:25) is confirmed by the decision of Agrippa, speaking from the Jewish point of view. The appeal to Caesar, however, had taken the matter out of local jurisdiction. Possibly, Agrippa’s opinion influenced the terms of the letter which Festus drafted to Rome about Paul’s case. — Walker, page 542.