The Roman governor's "commonsense" outburst shows that he sees neither Jesus' resurrection nor the salvation blessings that flow from it as fit topics for rational discussion (compare 25:19). Such notions can come only from one who is out of his mind, whose great learning and exploration of such mysteries are driving him insane.

Paul is preaching for a decision with convincing conviction, and the only way Festus can rationalize his rejection is to declare the messenger mad and his message gibberish. Festus's reaction is instructive for Luke's audience. Their initial response might well be the same. And how many today, with their "commonsense" approach to life, would react as Festus did? It is obviously not the response Paul or Luke is looking for.

Paul answers Festus calmly but firmly. He denies the governor's estimate of his mental condition. He declares that what he is saying (rhemata apophthengomai implies Spirit-filled speech; 2:4, 14; 10:44; 13:42) is true and reasonable. Its veracity (1 Kings 17:24; Lk 20:21) and rational soundness commend it as reliable (note "reasonable" [sophrosyne] contrasted with "mania" in Greek literature: Xenophon Memorabilia 1.1.16; Plato Phaedrus 244D; Protagoras 323B). In fact, Paul can make such an assertion because his message is about an objective historical fact, a public event of which even King Agrippa is aware.

In the post-Enlightenment secularized West, where religion has for some generations been removed from the arena of public discourse and confined to private feelings and opinion, Paul's ringing defense of the gospel as true and reasonable utterances of things not done in a corner should give us courage to bring gospel truth back into the public arena. Christianity does make sense. It will stand up to public scrutiny. In response to "commonsense" dismissals of the faith as insanity, we must call for patience and a judicious assessment of the facts. Christians have nothing to fear from such scrutiny. Indeed, we believe because of, not in spite of, the facts.

Paul turns to Agrippa, seeking common ground in acceptance of the Old Testament prophets' authority. But Agrippa will not be drawn into a discussion of spiritual matters. His sophisticated avoidance of the slightly embarrassing prospect of discussing matters of religion in public is expressed in the dismissive: "Do you want to convince me that in such a short time you have made me a Christian?"

But Paul won't let him off the hook. Time is not the issue. Paul doesn't care how long it takes. So important is this salvation for Agrippa and all who hear Paul that he prays God they may receive it, "become what he is." Then, with a touch of humor or nobility, he adds, Except for these chains.

How tragic is Agrippa's sophisticated avoidance of a confrontation with the risen Christ! At least Festus looked at it directly and called it madness. Agrippa sets conditions that the evangelist cannot meet. To all those who say, "It will take more than this to make me a Christian," Paul warns, "Your conditions are irrelevant in the light of the supreme importance of the salvation this gospel offers. Don't let your requirements prevent you from receiving God's provision."