Kisah Para Rasul 26:25

Bahasa Indonesia Sehari-hari

Tetapi Paulus menjawab: "Aku tidak gila, Festus yang mulia! Aku mengatakan kebenaran dengan pikiran yang sehat!

Parallel Translations

Alkitab Terjemahan Baru
Tetapi Paulus menjawab: "Aku tidak gila, Festus yang mulia! Aku mengatakan kebenaran dengan pikiran yang sehat!

Alkitab Terjemahan Lama
Tetapi kata Paulus, "Bukannya hamba gila, ya Pestus yang mulia, melainkan hamba mengatakan yang benar dan yang berakal baik.

Contextual Overview

²⁴ And as he thus spake for hym selfe, Festus sayde with a loude voyce: Paul, thou art besyde thy selfe, much learnyng doth make thee mad. ²⁵ But he sayde: I am not mad, most noble Festus, but speake foorth the wordes of trueth and sobernesse. ²⁶ For the kyng knoweth of these thynges, before whom also I speake freely, neither thynke I, that any of these thynges are hydden from him: For this thyng was not done in a corner. ²⁷ Kyng Agrippa, beleuest thou the prophetes? I wote wel that thou beleuest. ²⁸ Then Agrippa sayde vnto Paul: Somewhat thou perswadest me to be a christian. ²⁹ And Paul sayde: I woulde to God, that not only thou, but also all that heare me to day, were both somewhat, and also in a great deale, such as I am, except these bondes. ³⁰ And when he had thus spoken, the king rose vp, and the deputie, & Bernice, and they that sate with them. ³¹ And when they were gone apart, they talked betwene the selues, saying: This man doth nothyng worthy of death, or of bondes. ³² Then sayde Agrippa vnto Festus: This man myght haue ben let loose, yf he had not appealed vnto Caesar.

Bible Verse Review
  from Treasury of Scripure Knowledge

I am not: John 8:49, 1 Peter 2:21-23, 1 Peter 3:9, 1 Peter 3:15

most: Acts 23:26,*Gr: Acts 24:3, Luke 1:3,*Gr.

words: Titus 1:9, Titus 2:7, Titus 2:8

Reciprocal: 2 Kings 2:5 - thy master Hosea 9:7 - mad Acts 17:32 - some Acts 24:27 - Porcius Festus Acts 26:11 - mad 1 Corinthians 2:14 - they 2 Corinthians 5:13 - we be beside 2 Timothy 1:7 - a sound 2 Peter 2:16 - the madness

Cross-References

Genesis 8:20
And Noah builded an aulter vnto ye Lorde, and tooke of euery cleane beast, and of euery cleane foule, & offred burnt offering on the aulter

Genesis 13:4
Euen vnto the place of the aulter whiche he had made there at the first, and there Abram called on the name of the Lorde.

Genesis 13:18
Then Abram taking downe his tent, came and dwelled in the playne of Mamre, which is in Hebron, & buylded there an aulter vnto the Lorde.

Genesis 22:9
And when they came to ye place which God had shewed him, Abraham buylt an aulter there, and dressed the wood, and bound Isahac his sonne, and layde him on the aulter aboue vpo the wood.

Genesis 26:7
And the men of the place asked [him] of his wyfe. And he sayde, she is my sister: for he feared to say, she is my wyfe, lest the men of the place shoulde haue kylled hym, because of Rebecca, whiche was beautifull to the eye.

Genesis 26:8
And after he had ben there a long time, Abimelech king of the Philistines loked out at a windowe, & sawe Isahac sportyng with Rebecca his wyfe.

Genesis 33:20
And he made there an aulter, and called it, the mightie God of Israel.

Genesis 35:1
And God sayd vnto Iacob: aryse, and get thee vp to Bethel, and dwell there, and make there an aulter vnto God that appeared vnto thee when thou fleddest from the face of Esau thy brother.

Exodus 17:15
And Moyses made an aulter, and called the name of it: The Lorde is he that worketh miracles for me.

Psalms 116:17
I wyll offer vnto thee the sacrifice of thankesgeuyng: and I wyll call vpon the name of God.

Gill's Notes on the Bible

But he said, I am not mad, most noble Festus,.... That is, Paul said, as the Alexandrian copy, and some others, and the Vulgate Latin, Syriac, and Ethiopic versions read: he replied to Festus, to whom he gives his title of honour, not out of fear, nor flattery, but according to custom; and though he used him in such a reproachful manner, as if he was not himself, which he denies; nor did what he had said show anything of that kind, but the reverse, to which he appeals;

but speak forth the words of truth and soberness; which are true in themselves, being perfectly agreeable to the Scriptures of truth; and are what Christ, who is truth itself, had spoken, and of which he is the subject; and which the spirit of truth leads into, and owns and blesses: the Gospel in general, and all the doctrines of it, are words of truth; they are true, in opposition to that which is false, there is nothing of falsehood in them, no lie is of the truth; and to that which is fictitious, as the counterfeit Gospel of false teachers, which looks like the Gospel, and has the appearance of truth, but in reality is not; and to that which is but shadow, the Gospel, and the truths of it, are solid and substantial ones; hence the law and truth are opposed to each other, John 1:17 and there are particular doctrines of the Gospel, and such as the apostle had been speaking of, or referred unto, which are called truth, words of truth, and faithful sayings; as that Jesus Christ is the Son of God; that he is God manifest in the flesh, or is God and man in one person; that he came into the world to save the chief of sinners; that he suffered, died, and rose again from the dead; that justification is by his righteousness; and that as he is the first that rose from the dead, others will rise also; or that there will be a resurrection of the dead by him; see 1 John 2:21 1 Timothy 1:15. And these are "words of soberness" also; they are words of the highest wisdom, which contain the wisdom of God in a mystery, even hidden wisdom, the deep things of God, and such as could never have been found out by the wisdom of men; they are the means of bringing a man to himself, to his right mind, who before was not himself; of causing a man to think soberly of himself, and not more highly than he ought to think, even to think of himself, that he is the chief of sinners, and the least of saints; and of speaking soberly, wisely, and prudently; and of living soberly, righteously, and godly: they are doctrines, as delivered by the faithful ministers of them, which come from a sound and sober mind, and have a tendency to make wise and sober; and therefore should be spoken "forth", openly and boldly, freely and faithfully, constantly and continually, as they were by the apostle, whatever reproaches, calumnies, and reflections may be cast upon them for so doing, even though they may be called fools and madmen.

Barnes' Notes on the Bible

I am not mad - I am not deranged. There are few more happy turns than what Paul gives to this accusation of Festus. He might have appealed to the course of his argument; he might have dwelt on the importance of the subject, and continued to reason; but he makes an appeal at once to Agrippa, and brings him in for a witness that he was not deranged. This would be far more likely to make an impression on the mind of Festus than anything that Paul could say in self-defense. The same reply, “I am not mad,” can be made by all Christians to the charge of derangement which the world brings against them. They have come, like the prodigal son Luke 15:17, to their right mind; and by beginning to act as if there were a God and Saviour, as if they were to die, as if there were a boundless eternity before them, they are conducting according to the dictates of reason. And as Paul appealed to Agrippa, who was not a Christian, for the reasonableness and soberness of his own views and conduct, so may all Christians appeal to sinners themselves as witnesses that they are acting as immortal beings should act. All people know that if there is an eternity, it is right to prepare for it; if there is a God, it is proper to serve him; if a Saviour died for us, we should love him; if a hell, we should avoid it; if a heaven, we should seek it. And even when they charge us with folly and derangement, we may turn at once upon them, and appeal to their own consciences, and ask them if all our anxieties, and prayers, and efforts, and self-denials are not right? One of the best ways of convicting sinners is to appeal to them just as Paul did to Agrippa. When so appealed to, they will usually acknowledge the force of the appeal, and will admit that the solicitude of Christians for their salvation is according to the dictates of reason.

Most noble Festus - This was the usual title of the Roman governor. Compare Acts 24:3.

Of truth - In accordance with the predictions of Moses and the prophets, and the facts which have occurred in the death and resurrection of the Messiah. In proof of this he appeals to Agrippa, Acts 26:26-27. Truth here stands opposed to delusion, imposture, and fraud.

And soberness - Soberness σωφροσύνη sōphrosunē, wisdom) stands opposed here to madness or derangement, and denotes “sanity of mind.” The words which I speak are those of a sane man, conscious of what he is saying, and impressed with its truth. They were the words, also, of a man who, under the charge of derangement, evinced the most perfect self-possession and command of his feelings, and who uttered sentiments deep, impressive, and worthy the attention of all mankind.

Clarke's Notes on the Bible

Verse Acts 26:25. I am not mad, most noble Festus — This most sensible, appropriate, and modest answer, was the fullest proof he could give of his sound sense and discretion. The title, κρατιστε, most noble, or most excellent, which he gives to Festus, shows at once that he was far above indulging any sentiment of anger or displeasure at Festus, though he had called him a madman; and it shows farther that, with the strictest conscientiousness, even an apostle may give titles of respect to men in power, which taken literally, imply much more than the persons deserve to whom they are applied. κρατιστος, which implies most excellent, was merely a title which belonged to the office of Festus. St. Paul hereby acknowledges him as the governor; while, perhaps, moral excellence of any kind could with no propriety be attributed to him.

Speak forth the words of truth and soberness. — αληθειας και σωφροσυνης, Words of truth and of mental soundness. The very terms used by the apostle would at once convince Festus that he was mistaken. The σωφροσυνη of the apostle was elegantly opposed to the μανια of the governor: the one signifying mental derangement, the other mental sanity. Never was an answer, on the spur of the moment, more happily conceived.