|
ACTS
The continued Life of Jesus
through the Apostles
CHAPTER TWENTY FIVE
"Fair Festus"
Key Verse = Acts 25:25
Acts 25:1
| From the
NKJV |
From the
Peshitta |
|
(1) Now when Festus had come to the
province, after three days he went up from Caesarea to Jerusalem |
|
|
Now when Festus was come into the province,
after three days, he went up to Jerusalem from Caesarea. |
|
|
Festus's residence would be in Caesarea, but it was politically appropriate to
visit the local authorities centered in Jerusalem.
Josephus's portrait of Festus is much more positive than his portrait of
Felix
or Albinus; Festus corrected disturbances and caught many of the
revolutionaries. It also appears from Josephus that Festus died in office,
having served in Palestine only a year or two.
(From IVP Bible Background Commentary: New Testament by Craig S. Keener
Copyright © 1993 by Craig S. Keener. Published by
InterVarsity Press.)
Knowing
how important it was for him to get along well with the Jewish leaders,
Festus lost no time in visiting the holy city and paying his respects.
(From The Bible Exposition Commentary. Copyright © 1989 by Chariot Victor
Publishing, and imprint of
Cook Communication Ministries.)
The province
The province of Judea; for Judea at that time was a Roman
province.
After the death of Herod Agrippa, Claudius thought it imprudent to trust the
government in the hands of his son Agrippa, who was then but seventeen years
of age; therefore Cuspius Fadus was sent to be procurator. And when afterward
Claudius had given to Agrippa the tetrarchate of Philip, that of Batanea and
Abila, he nevertheless kept the province of Judea more immediately in his own
hands, and governed it by procurators sent from Rome. (Joseph. Ant. lib. 20
cap. 7 , sec. 1). Felix being removed, Porcius Festus is sent in his place; and
having come to Caesarea, where the Roman governor generally had his residence
(from Adam Clarke's Commentary, Electronic Database. Copyright © 1996, 2003,
2005, 2006 by Biblesoft, Inc.)
The governors of Judea at this time usually resided at
Caesarea; but
|
as
Jerusalem had been the former capital;
|
|
as it
was still the seat of the religious solemnities; |
|
as the
Sanhedrin held its meetings there; and |
|
as the
great, and rich, and learned men, and the priests resided there, |
it
is evident that a full knowledge of the state of the province could be
obtained only there. Festus, therefore, having entered upon the duties of his
office, early went to Jerusalem to make himself acquainted with the affairs of
the nation.
(From Barnes' Notes, Electronic Database. Copyright (c) 1997 by Biblesoft)
From the
Amplified Bible
| (1) Now when Festus had entered into his own province,
after three days he went up from Caesarea to Jerusalem. |
Acts 25:2 & 3
| From the
NKJV |
From the
Peshitta |
|
(2) Then the high priest and the chief men of the Jews
informed him against Paul; and they petitioned him, |
|
|
And the chief priests, and principal men of
the Jews, went unto him against Paul : and they besought him, |
|
|
(3) asking a favor against him, that he
would summon him to Jerusalem — while they lay in ambush along the road to kill
him. |
|
|
Requesting favor against him, that he would
command him to be brought to Jerusalem, laying wait to kill him in the way. |
|
|
Relations between Felix and the Jewish authorities had been strained; a new
governor, however, meant a new chance to introduce agendas previously
deferred.
They wanted Paul moved; given the frequent assaults by revolutionaries
throughout the country, the priestly aristocracy would not necessarily appear
to have sponsored the violence against Paul (as violent as some of their own
agendas were reported to be, according to early Jewish sources).
(From IVP Bible Background Commentary: New Testament by Craig S. Keener
Copyright © 1993 by Craig S. Keener. Published by InterVarsity Press.)
The high priest
The leaders lost no time in bringing up Paul's case. The new high priest was
Ishmael, he had replaced Jonathan who had been removed by Felix. Ishmael
wanted to resurrect the plot of two years before and remove Paul once and for
all (Acts 23:12-15). It is not likely that the new governor knew anything
about the original plot or even suspected that the Jewish religious leaders
were out for blood. Since a Roman court could meet in Jerusalem as well as in
Caesarea, transferring Paul would be a normal procedure. Festus would probably
not demand that a large retinue go with him so an ambush would be easy.
Finally, since it was a matter involving a Jewish prisoner and the Jewish law,
the logical place to meet would be Jerusalem. "Kill Paul!" had been the cry of
the unbelieving Jews ever since Paul had arrived in Jerusalem (Acts 21:27-31;
22:22;
23:10-15; 25:3); however, Festus knew nothing of this. Paul had been
warned of this danger, but he had also been assured that the Lord would
protect him, use his witness and then take him safely to Rome (Acts 23:11;
26:17). The situation was growing more serious, for now it was the council
itself, and not a group of outsiders, that was plotting Paul's death.
(From The Bible Exposition Commentary. Copyright © 1989 by Chariot Victor
Publishing, and imprint of Cook Communication Ministries.)
The high priest at this time was Ismael, the son of
Fabi. He had been promoted to that office by Agrippa (Josephus, Antiq., book
20, chapter 8, and section 8). It is probable, however, that the person here
intended was Ananias, who had been high priest, and who would retain the name.
Some MSS. read "high priests" here in the plural
number, and this reading is approved by Mill and Griesbach. There is, however,
no improbability in supposing that the high priest Ismael might have been also
as much enraged against Paul as the others.
(From Barnes' Notes, Electronic Database. Copyright (c) 1997 by Biblesoft)
Informed him against Paul
Informed Festus of the accusation against Paul, and
doubtless endeavored to prejudice the mind of Festus against him. They thus
showed their unrelenting disposition. It might have been supposed that after
two years this unjust prosecution would be abandoned and forgotten. But malice
does not thus forget its object, and the spirit of persecution is not thus
satisfied. It is evident that there was here every probability that injustice
would be done to Paul, and that the mind of Festus would be biased against
him. He was a stranger to Paul, and to the embittered feelings of the Jewish
character. He would wish to conciliate their favor upon entering into the
duties of his office. A strong representation, therefore, made by the chief
men of the nation, would be likely to prejudice him violently against Paul,
and to unfit him for the exercise of impartial justice.
(From Barnes' Notes, Electronic Database. Copyright (c) 1997 by Biblesoft)
Asking a favor
If we take the word "favor" here in the sense of "judgment" against him
(as in Acts 25:15), it amounted to asking him for condemnation without even a
trial; and Acts 25:16 would seem to confirm this.
(from Jamieson, Fausset, and Brown Commentary, Electronic Database. Copyright
© 1997, 2003, 2005, 2006 by Biblesoft, Inc. All rights reserved.)
Lay in ambush
Laying wait in the way to kill him. That is, they would lie in wait, or they
would employ a band of Sicarii, or assassins, to take his life on the
journey. See the notes (Acts 23:12). It is altogether probable that if this
request had been granted, Paul would have been killed. But God had promised
him that he should bear witness to the truth at Rome (Acts 23:11), and his
providence was remarkable in thus influencing the mind of the Roman governor,
and defeating the plans of the Jewish council.
(From Barnes' Notes, Electronic Database. Copyright (c) 1997 by Biblesoft)
The Judean leaders did not make a demand but made use of the
opportunity to ingratiate themselves with Festus by giving him the pleasure of
granting an apparently minor and harmless request. They counted on his
ignorance of the reason why Sha’ul Saul had been sent down from Yerushalayim
Jerusalem in the first place, namely, because of a plot not unlike the one
described here. They hoped Festus would send Sha’ul with a small guard that
could be easily overcome.
(From Jewish New Testament Commentary Copyright © 1992 by David H. Stern.)
From the Amplified Bible
(2) And [there] the chief priests and the principal men
of the Jews laid charges before him against Paul, and they kept begging and
urging him,
(3) Asking as a favor that he would have him brought to Jerusalem;
[meanwhile] they were planning an ambush to slay him on the way. |
Acts 25:4 & 5
| From the
NKJV |
From the
Peshitta |
|
(4) But Festus answered that Paul should
be kept at Caesarea, and that he himself was going there shortly. |
|
|
But Festus answered : That Paul was kept in
Caesarea, and that he himself would very shortly depart thither. |
|
|
(5) "Therefore," he said, "let those who
have authority among you go down with me and accuse this man, to see if there is
any fault in him." |
|
|
Let them, therefore, saith he, among you that
are able, go down with me, and accuse him, if there be any crime in the man. |
|
|
You would think that their anger would have subsided after two years, but it
had not. Satan the murderer was hard at work (John 8:44). Festus was wise not
to cooperate with their scheme, but he did invite the leaders to accompany him
to Caesarea and face Paul once again.
(From The Bible Exposition Commentary. Copyright © 1989 by Chariot Victor
Publishing, and imprint of Cook Communication Ministries.)
What induced Festus to refuse their request is not
known. It is probable; however, that he was apprised that Paul was a Roman
citizen, and that his case could not come before the Jewish Sanhedrin, but
must be heard by himself. As Caesarea was also at that time the residence of
the Roman governor and the place of holding the courts and as Paul was lodged
there safely, there did not appear to be any sufficient reason for removing
him to Jerusalem for trial. Festus, however, granted them all that they could
reasonably ask, and assured them that he should have a speedy trial.
(From Barnes' Notes, Electronic Database. Copyright (c) 1997 by Biblesoft)
See how he manages the prosecutors.
| 1. |
He will not do them the kindness to send
for him to Jerusalem.
| It does not appear that he had any suspicion,
much less any certain information, of their bloody design to
murder him by the way. Perhaps now they were more careful to keep
their conspiracy secret than they had been before. God is not
tied to one method, in working out salvation for his people. He
can suffer the designs against them to be concealed, and yet not
suffer them to be accomplished; and can make even the carnal
policies of great men to serve his gracious purposes. |
|
| 2. |
Yet he will do them the justice to hear
what they have to say against Paul, if they will go down to Caesarea,
and appear against him there. Festus will not take it for granted, as
they desire he should, that there is wickedness in him, till it is
proved upon him, and he has been heard in his own defense; but, if he
be guilty, it lies upon them to prove him so. |
(from Matthew Henry's Commentary on the Whole Bible, PC Study Bible
Formatted Electronic Database Copyright © 2006 by Biblesoft, Inc.)
From the Amplified Bible
(4) Festus answered that Paul was in custody in Caesarea
and that he himself planned to leave for there soon.
(5) So, said he, let those who are in a position of authority and are
influential among you go down with me, and if there is anything amiss or
criminal about the man, let them so charge him. |
Acts 25:6 & 7
| From the
NKJV |
From the
Peshitta |
|
(6) And when he had remained among them
more than ten days, he went down to Caesarea. And the next day, sitting on the
judgment seat, he commanded Paul to be brought. |
|
|
And having tarried among them no more than
eight or ten days, he went down to Caesarea, and the next day he sat in the
judgment seat ; and commanded Paul to be brought. |
|
|
(7) When he had come, the Jews who had
come down from Jerusalem stood about and laid many serious complaints against
Paul, which they could not prove, |
|
|
Who being brought, the Jews stood about him,
who were come down from Jerusalem, objecting many and grievous causes, which
they could not prove ; |
|
|
More than ten days
| heeméras |
ou |
pleíous |
oktoó |
eé |
déka |
| days |
not |
more |
eight |
than |
ten |
This is a negative expression in the Greek (literally "not more than eight
or ten days").
The
Syriac Peshitta reads it, "no more than eight or ten."
The
Vulgate, "not more than eight or ten."
The
Complete Jewish Bible, "at most eight or ten."
Most English translations read it, "not more" or "no more" than
eight or ten.
The
NIV has it "After spending eight or ten days with them."
Judgment seat
Sitting on his tribunal (NASB),
pro tribunali, means that this is an
official hearing.
(From IVP Bible Background Commentary: New Testament by Craig S. Keener
Copyright © 1993 by Craig S. Keener. Published by InterVarsity Press.)
This would give Festus opportunity to review the case and get more facts. The
Jews agreed, but the hearing brought out nothing new. The Jewish delegation
(this time without their lawyer
Tertullus) only repeated the same unfounded and unproved
accusations, hoping that the governor would agree with them and put Paul to
death (Acts 25:15-16).
(From The Bible Exposition Commentary. Copyright © 1989 by Chariot Victor
Publishing, and imprint of Cook Communication Ministries.)
From the Amplified Bible
(6) So when Festus had remained among them not more than
eight or ten days, he went down to Caesarea, took his seat the next day on the
judgment bench, and ordered Paul to be brought before him.
(7) And when he arrived, the Jews who had come down from Jerusalem stood
all around him, bringing many grave accusations against him which they were not
able to prove. |
Acts 25:8
| From the
NKJV |
From the
Peshitta |
|
(8) while he answered for himself,
"Neither against the law of the Jews, nor against the temple, nor against Caesar
have I offended in anything at all." |
|
|
Paul making answer for himself : Neither
against the law of the Jews, nor against the temple, no against Caesar, have I
offended in any thing. |
|
|
The accusations against Jewish law and temple (Acts 21:28) would be
relevant to a Roman magistrate only if Paul had violated the sanctity of the
temple, a charge that had not been demonstrated. An implication of treason (seditio)
against Caesar, however, would be fatal.
(From IVP Bible Background Commentary: New Testament by Craig S. Keener
Copyright © 1993 by Craig S. Keener. Published by InterVarsity Press.)
What did Paul do? He once again affirmed that he was innocent of any crime
against the Jewish law, the temple, or the Roman government. Festus saw that no
progress was being made, so he asked Paul if he would be willing to be tried
in Jerusalem. He did this to please the Jews and probably did not realize that
he was jeopardizing the life of his famous prisoner. But a Roman judge could
not move a case to another court without the consent of the accused, and Paul
refused to go! Instead, he claimed the right of every Roman citizen to appeal
to Caesar.
(From The Bible Exposition Commentary. Copyright © 1989 by Chariot Victor
Publishing, and imprint of Cook Communication Ministries.)
Once again no good case was made against Sha’ul, and once again he
defended himself against the three major possible accusers —
| the Pharisees |
concerned with the Torah; |
| the Sadducees & priests |
concerned with the Temple; |
| the Roman state |
embodied in the Emperor. |
Luke omits the
specifics of both accusation and defense.
(From Jewish New Testament Commentary Copyright © 1992 by David H. Stern.)
Paul sums up the charges under the three items of law of the Jews, the temple,
the Roman state (Caesar). This last was the one that would interest Festus
and, if proved, would render Paul guilty of treason (majestas). Nero was
Emperor 54 A.D. - 68 A.D., the last of the
emperors with any hereditary claim to the name "Caesar."
(from Robertson's Word Pictures in the New Testament, Electronic Database.
Copyright © 1997, 2003, 2005, 2006 by Biblesoft, Inc. Robertson's Word
Pictures in the New Testament. Copyright © 1985 by
Broadman Press.)
From the Amplified Bible
| (8) Paul declared in [his own] defense, Neither against
the Law of the Jews, nor against the temple, nor against Caesar have I offended
in any way. |
Acts 25:9-11
| From the
NKJV |
From the
Peshitta |
|
(9) But Festus, wanting to do the Jews a
favor, answered Paul and said, "Are you willing to go up to Jerusalem and there
be judged before me concerning these things?" |
|
|
But Festus, willing to shew the Jews a
pleasure, answering Paul, said : Wilt thou go up to Jerusalem, and there be
judged of these things before me? |
|
|
(10) So Paul said, "I stand at Caesar's
judgment seat, where I ought to be judged. To the Jews I have done no wrong, as
you very well know. |
|
|
Then Paul said : I stand at Caesar's
judgment seat, where I ought to be judged. To the Jews I have done no injury, as
thou very well knowest. |
|
|
(11) For if I am an offender, or have
committed anything deserving of death, I do not object to dying; but if there is
nothing in these things of which these men accuse me, no one can deliver me to
them. I appeal to Caesar." |
|
|
For if I have injured them, or have committed
any thing worthy of death, I refuse not to die. But if there be none of these
things whereof they accuse me, no man may deliver me to them : I appeal to
Caesar. |
|
|
Are you willing?
As a newcomer to Palestine, unfamiliar with Jewish affairs, Festus did not
grasp the point of this argument (see
v. 20). The accusations and the defense flatly contradicted each other.
However, affairs were so unstable in Palestine that it seemed feasible for him
to try to gain the good will of the Jewish leaders. They had previously urged
that Paul be brought to Jerusalem for trial; Festus therefore suggested to the
prisoner that the trial be transferred to Jerusalem to the scene of the
alleged crimes.
(from The Wycliffe Bible Commentary, Electronic Database. Copyright © 1962 by
Moody Press. All rights reserved.)
Festus had changed his mind on this (cf.
vv. 4-5), apparently feeling this would be a suitable compromise to
placate the Jews. Also he was realizing he did not know how to handle this
kind of religious case (v. 20).
(from Bible Knowledge Commentary/Old Testament Copyright © 1983, 2000 Cook
Communications Ministries; Bible Knowledge Commentary/New Testament Copyright
© 1983, 2000 Cook Communications Ministries. All rights reserved.)
Inasmuch as the crime which Paul was accused of committing took place in
Jerusalem, it was quite natural for Festus to ask Paul if he were willing to
go there and be put on trial.
| "Before me" is emphatic in the Greek sentence
structure. |
| "Be tried on these charges before me" may be
rendered as "have me judge these charges against you" or "have me judge
if what they say against you is true." |
(from the UBS New Testament Handbook Series. Copyright © 1961-1997,
by United Bible
Societies.)
I stand at Caesar's judgment seat
Every procurator represented the person of the emperor in the province over
which he presided; and, as the seat of government was at Caesarea, and Paul
was now before the tribunal on which the emperor's representative sat, he
could say, with the strictest propriety, that he stood before Caesar's
judgment seat, where, as a freeman of Rome, he should be tried.
(from Adam Clarke's Commentary, Electronic Database. Copyright © 1996, 2003,
2005, 2006 by Biblesoft, Inc. All rights reserved.)
Extensive parallels between Jesus' hearings in
Luke 23 and Paul's in Acts
25-26 indicate that Luke wishes to parallel them, as some other historians
paralleled figures; his point is that Christians must follow in Jesus'
footsteps.
Roman citizens had the right to appeal to Caesar's tribunal (provocatio
ad Caesarem), although the emperor in this period normally delegated the
hearing and judging of cases to others. Later, the governor Pliny in Bithynia
executed many Christians but sent those who were citizens to Rome for trial.
Non-citizen provincials had no automatic right to appeal a governor's decision
(except to accuse the governor of extortion or on a capital charge).
(From IVP Bible Background Commentary: New Testament by Craig S. Keener
Copyright © 1993 by Craig S. Keener. Published by InterVarsity Press.)
The procurator, or governor, held his commission from the Roman emperor, and
it was, in fact, his tribunal. The reason why Paul made this declaration may
be thus expressed:
| "I am a Roman citizen. I have a right to justice. I am
under no obligation to put myself again in the hands of the Jews. I have
a right to a fair and impartial trial; and I claim the protection and
privileges which all Roman citizens have before their tribunals-the
right of a fair and just trial." |
It was, therefore, a severe rebuke of Festus for proposing to
depart from the known justice of the Roman laws, and, for the sake of
popularity, proposing to him to put himself in the hands of his enemies.
Festus knew, probably, that Paul had been tried by
Felix, and that nothing was proved against him.
| He had now seen the spirit of the Jews, and the cause
why they arraigned him. |
| He had given Paul a trial, and had called on the Jews
to adduce their "able" men to accuse him, and after all nothing had been
proved against him. |
Festus knew, therefore, that he was
innocent. This abundantly appears also from his own confession,
Acts 25:18-19.
As he knew this, and as Festus was proposing to depart from the regular course
of justice for the sake of popularity, it was proper for Paul to use the
strong language of rebuke, and to claim what he knew Festus did not dare to
deny him, the protection of the Roman laws.
| Conscious innocence may be bold; and Christians have a
right to insist on impartial justice and the protection of the laws. |
Alas! how many magistrates there have been like Festus, who, when
Christians have been arraigned before them, have been fully satisfied of their
innocence, but who, for the sake of popularity, have departed from all the
rules of law and all the claims of justice.
(From Barnes' Notes, Electronic Database. Copyright (c) 1997 by Biblesoft)
I appeal to Caesar
What led Paul to make that wise decision?
| For one thing, he knew that his destination was Rome,
not Jerusalem; and the fastest way to get there was to appeal to Caesar. |
| Paul also knew that the Jews had not given up their
hopes of killing him so he was wise to stay under the protection of
Rome. By appealing to Caesar, Paul forced the Romans to guard him and
take him to Rome. |
| Finally, Paul realized that he could never have a fair
trial in Jerusalem anyway, so why go? |
It must have infuriated the Jewish leaders when Paul, by one statement
took the case completely out of their hands. He made it clear that he was
willing to die if he could be proved guilty of a capital crime, but first they
had to find him guilty. Festus met with his official council, and they agreed
to send Paul to Nero for trial. No doubt the new governor was somewhat
embarrassed that he had handled one of his first cases so badly that the
prisoner was forced to appeal to Caesar, and to Caesar he must go!
(From The Bible Exposition Commentary. Copyright © 1989 by Chariot Victor
Publishing, and imprint of Cook Communication Ministries.)
By the Valerian, Porcian, and Sempronian laws, it had
been enacted that if any magistrate should be about to beat, or to put to
death any Roman citizen, the accused could appeal to the Roman people, and
this appeal carried the cause to Rome. The law was so far changed under the
emperors that the cause should be carried before the emperor instead of the
people. Every citizen had the right of this appeal; and when it was made, the
accused was sent to Rome for trial. Thus, Pliny (Eph. 1:0,97 ) says that those
Christians who were accused, and who, being Roman citizens, appealed to
Caesar, he sent to Rome to be tried.
The reason why Paul made this appeal was that he saw that justice would not be
done him by the Roman governor. He had been tried by Felix, and justice had
been denied him, and he was detained a prisoner in violation of law, to
gratify the Jews; he had now been tried by Festus, and saw that he was
pursuing the same course; and he resolved, therefore, to assert his rights,
and remove the cause far from Jerusalem, and from the prejudiced people in
that city, at once to Rome. It was in this mysterious way that Paul's
long-cherished desire to see the Roman church, and to preach the gospel there
was to be gratified. For this he had prayed long, and now at length this purpose was to be fulfilled.
| God answers prayer, but it is often in a way which we
little anticipate. |
| He so orders the train of events; |
| he so places us amidst a pressure of circumstances,
that the desire is granted in a way which we could never have
anticipated, but which shows in the best manner that he is a hearer of
prayer. |
(From Barnes' Notes, Electronic Database. Copyright (c) 1997 by Biblesoft)
Roman citizens could make this appeal in capital offences. There would be
expense connected with it, but better that with some hope than delay and
certain death in Jerusalem. Festus was no better than Felix in his vacillation
and desire to curry favor with the Jews at Paul's expense. No doubt Paul's
long desire to see Rome and the promise of Jesus that he would see Rome played
some part in Paul's decision. But he made it reluctantly for he says in Rome
(Acts 28:19): "I was constrained to appeal." But acquittal at the hands of
Festus with the hope of going to Rome as a free man had vanished.
(from Robertson's Word Pictures in the New Testament, Electronic Database.
Copyright © 1997, 2003, 2005, 2006 by Biblesoft, Inc. Robertson's Word
Pictures in the New Testament. Copyright © 1985 by Broadman Press.)
From the Amplified Bible
(9) But Festus, wishing to ingratiate himself
with the Jews, answered Paul, Are you willing to go up to Jerusalem and there be
put on trial [before the Jewish Sanhedrin] in my presence concerning these
charges?
(10) But Paul replied, I am standing before Caesar's judgment seat, where
I ought to be tried. To the Jews I have done no wrong, as you know better [than
your question implies].
(11) If then I am a wrongdoer and a criminal and have committed anything
for which I deserve to die, I do not beg off and seek to escape death; but if
there is no ground for their accusations against me, no one can give me up and
make a present of me [give me up freely] to them. I appeal to Caesar. |
Acts 25:12
| From the
NKJV |
From the
Peshitta |
|
(12) Then Festus, when he had conferred
with the council, answered, "You have appealed to Caesar? To Caesar you shall
go!" |
|
|
Then Festus having conferred with the council,
answered : Hast thou appealed to Caesar? To Caesar shalt thou go. |
|
|
A Roman judge normally had a consilium, or council, with whom to
confer; because a governor might not be learned in the law (iuris prudentes),
it was important for him to have some advisors who were, although he was
ultimately free to disregard their counsel. A citizen could appeal a capital
sentence (appelatio), but appealing before a case had been heard (provocatio),
as Paul does here, was less common, because it was not necessarily
advantageous. Festus has reason to comply with Paul's request. The political
implications of dismissing an appeal to Caesar were unpleasant, whereas the
benefits of sending Paul to Rome free Festus from having to disappoint the
Jerusalem leaders if his own juridical conclusions differ from theirs.
(From IVP Bible Background Commentary: New Testament by Craig S. Keener
Copyright © 1993 by Craig S. Keener. Published by InterVarsity Press.)
With his associate judges, or with
those who were his counselors in the administration of justice. They were made
up of the chief persons, probably military as well as civil, who were about
him, and who were his assistants in the administration of the affairs of the
province.
| He was willing in this way to rid himself of the trial,
and of the vexation attending it. |
| He did not dare to deliver him to the Jews in violation
of the Roman laws. |
| He was not willing to do justice to Paul, and thus make
himself unpopular with the Jews. |
He was, therefore,
probably rejoiced at the opportunity of thus freeing himself from all the
trouble in the case in a manner against which none could object.
(From Barnes' Notes, Electronic Database. Copyright (c) 1997 by Biblesoft)
HISTORICAL OUTLOOK FROM 400 A. D. BY ARCHBISHOP JOHN CHRYSOSTOM
Homily 51 - Acts 25:1-12
| "Now when Festus was come into the province, after three days he ascended from
Caesarea to Jerusalem. Then the high priest and the chief of the Jews informed
him against Paul, and besought him, and desired favor against him, that he
would send for him to Jerusalem, laying wait in the way to kill him." (ch.
25:1-3.) Here now God's providence interposed, not permitting the governor to
do this: for it was natural that he having just come to the government would
wish to gratify them: but God suffered him not. "But Festus answered, that
Paul should be kept at Caesarea, and that he himself would depart shortly
thither. Let them therefore, said he, which among you are able, go down with
me, and accuse this man, if there be any wickedness in him. And when he had
tarried among them more than ten days, he went down unto Caesarea; and the
next day sitting on the judgment seat commanded Paul to be brought." (v. 4-6.) |
| But after they came down, they forthwith made their accusations shamelessly
and with more vehemence: and not having been able to convict him on grounds
relating to the Law, they again according to their custom stirred the question
about Caesar, being just what they did in Christ's case. For that they had
recourse to this is manifest by the fact, that Paul defends himself on the
score of offences against Caesar. "And when he was come, the Jews which came
down from Jerusalem stood round about, and laid many and grievous complaints
against Paul, which they could not prove. While he answered for himself,
Neither against the law of the Jews, neither against the temple, nor yet
against Caesar, have I offended anything at all. But Festus, willing to do the
Jews a pleasure, answered Paul, and said, Wilt thou go up to Jerusalem, and
there be judged of these things before me"? (v. 7-9.) Wherefore he too
gratifies the Jews, the whole people, and the city. Such being the case, Paul
terrifies him also, using a human weapon for his defense. |
| "Then said Paul, I stand at Caesar's judgment seat, where I ought to be
judged; to the Jews have I done no wrong, as thou very well knowest. For if I
be an offender, or have committed anything worthy of death, I refuse not to
die: but if there be none of these things whereof these accuse me, no man may
deliver me unto them. I appeal unto Caesar." (v. 10, 11.) Some one might say,
How is it, that having been told, "Thou must also bear witness of Me in Rome,"
(ch. 11), he, as if unbelieving, did this? |
| God forbid: nay, he did it, because he so strongly
believed. For it would have been a tempting of God to be bold on
account of that declaration, and to cast himself into numberless
dangers, and to say: "Let us see if God is able even thus to deliver
me." But not so does Paul; no, he does his part, all that in him
lies, committing the whole to God. Quietly also he reproves the
governor: for, "If, says he, I am an offender, thou doest well: but
if not, why dost thou give me up?" "No man," he says, "may sacrifice
me." He put him in fear, so that even if he wished, he could not
sacrifice him to them; while also as an excuse to them he had Paul's
appeal to allege. "Then Festus, when he had conferred with the
council, answered, Hast thou appealed unto Caesar? unto Caesar shalt
thou go. And after certain days king Agrippa and Bernice came unto
Caesarea to salute Festus." (v. 12, 13.) |
(from Nicene and Post-Nicene Fathers, Series 1, Volume 11, PC Study Bible
formatted electronic database Copyright © 2003, 2006 by Biblesoft, Inc.
All rights reserved.)
Excerpts from "The Apostle: A Life of Paul"
| The new Procurator of Judea was
Porcius Festus, a man of better background and higher principles,
whose endeavors to rule the turbulent province broke his health: he
died in office after two years. |
| As soon as he had been installed at
the beginning of July 59, Porcius Festus left Caesarea to visit
Jerusalem. Inevitably, among many other matters, the High Priest and
the Sanhedrin raised the question of Paul. The young zealots who had
rashly vowed neither to eat nor to drink until they had killed Paul,
and presumable had walked around for two years under a dispensation,
would be waiting to ambush him in a wadi or a wood. Festus
ruined the plan, probably quite undeliberately. He merely suited his
own convenience when he refused to order Paul to Jerusalem. |
| Festus returned with his retinue to
Caesarea, and next morning took the bench as Chief Justice of Judea.
The first case was Paul's. The moment Paul entered, the Jews from
Jerusalem converged on him in the pent-up fury of two years'
frustration, restrained only by the presence of the Procurator. As
Festus describes the scene: "When confronted with him, his accusers
did not charge him with any of the crimes I had expected; but they
had some argument or other with him about their own religion
and about a dead man called Jesus whom Paul alleged to be alive."
Though Luke does not precisely say so, he implies that at each
indictment Festus asked for legal proof and none was offered. |
| Puzzled by the religious quarrel,
he was ready to hand Paul over to the Sanhedrin. He addressed Paul:
"Are you willing to go up to Jerusalem and stand trial on these
charges before me there?" |
| Very deliberately Paul answered
Festus: "I am standing at Caesar's tribunal and this is where I
should be tried. I have done the Jews no wrong, as you very well
know. If there is no substance in the accusations these persons
bring against me, no one has a right to surrender me to them. I
appeal to Caesar." |
| At that appeal, duly delivered in
legal form, precedent demanded a short adjournment while the
Procurator consulted his advisers whether to give leave. |
| Paul's appeal, though unexpected by
Festus, was no sudden decision. In the past two years, as the case
dragged on, Paul had thought out his next step. He must go to Rome.
This offered a way. Moreover, the ruling of Gallio, that
Christianity was a recognized cult, might not hold much longer;
another governor could rule differently. The Emperor was Nero. But
the young Nero of A.D. 59 still remained under the wise influence of
Gallio's brother, Seneca, the greatest philosopher of the day.
Neither Paul nor any provincial could forecast in 59 the awful
degeneration of Nero into the despot whose name has been a byword
for lust, cruelty and bad government. |
| All depended on Festus' willingness
to grant Paul his right. After that, the wheels of justice would
grind slowly but could not be reversed. |
| The court reconvened. Festus took
his seat, then uttered the time-honored legal response. |
| "Have you appealed to Caesar?
Unto Caesar you shall go." |
(From "The Apostle: A Life of Paul," by John Pollock; RiverOak
Publishing, a division of Cook Communication Ministries)
From the Amplified Bible
| (12) Then Festus, when he had consulted with the [men who
formed his] council, answered, You have appealed to Caesar; to Caesar you shall
go. |
Acts 25:13-15
| From the
NKJV |
From the
Peshitta |
|
(13) And after some days King Agrippa
and Bernice came to Caesarea to greet Festus. |
|
|
And after some days, king Agrippa and Bernice
came down to Caesarea to salute Festus. |
|
|
(14) When they had been there many days,
Festus laid Paul's case before the king, saying: "There is a certain man left a
prisoner by Felix, |
|
|
And as they tarried there many days, Festus
told the king of Paul, saying : A certain man was left prisoner by Felix. |
|
|
(15) about whom the chief priests and
the elders of the Jews informed me, when I was in Jerusalem, asking for a
judgment against him. |
|
|
About whom, when I was at Jerusalem, the chief
priests, and the ancients of the Jews, came unto me, desiring condemnation
against him. |
|
|
King Agrippa
When
Agrippa I died (12:23), his son, Agrippa II (here), was only
seventeen; his (Agrippa I) daughters were Berenice (sixteen), Mariamne (ten) and Drusilla
(six). Agrippa II ruled a small part of Palestine and worked with the Roman
administration. He was an advocate for his people but was also loyal to Rome
and later struck a coin in A.D. 89 commemorating Rome's triumph over the
Jewish rebels. Josephus's record shows that Agrippa visited Roman officials
frequently, especially when they first arrived. Festus later took Agrippa's
side in a dispute with the priests.
(IVP Bible Background Commentary: New Testament)
The new governor's problems were not over. He had managed not to offend
the Jews, but he had not determined the legal charges against his prisoner.
How could he send such a notable prisoner to the emperor and not have the
man's crimes listed against him? About that time, Festus had a state visit
from Herod Agrippa II and Herod's sister, Bernice. This youthful king, the
last of the
Herodians to rule, was
| the great-grandson of the Herod who killed the
Bethlehem babies (Matthew
2:16) |
| the son of the Herod who killed the Apostle James (Acts
12) |
The fact that his sister lived with him created a great deal of
suspicion on the part of the Jewish people, for their Law clearly condemned
incest (Leviticus 18:1-18; 20:11-21). Rome had given Herod Agrippa II legal
jurisdiction over the temple in Jerusalem, so it was logical that Festus share
Paul's case with him.
(from The Bible Exposition Commentary. Copyright © 1989 by Chariot Victor
Publishing, and imprint of Cook Communication Ministries.)
This Agrippa was the son of Herod Agrippa (Acts
12:1), and great-grandson of Herod the Great. His mother's name was Cypros (Josephus, Jewish Wars, book 2, chapter 11, and section 6). When his
father died he was at Rome with the Emperor Claudius. Josephus says that the
emperor was inclined to bestow upon him his entire father's dominions, but was
dissuaded by his ministers.
The reason of this was that it was thought imprudent to bestow so large a
kingdom on so young a man, and one so inexperienced. Accordingly, Claudius
sent Cuspius Fadus to be procurator of Judea and of the entire kingdom
(Josephus, Antiq., book 19, chapter 9, and section 2). When Herod, the brother
of his father, Agrippa the Great, died in the eighth year of the reign of
Claudius,
his kingdom - the kingdom of Chalcis - was bestowed by Claudius on
Agrippa (Josephus, Antiq., book 20, chapter 5, and section 2). Afterward, he
bestowed on him the tetrarchy of Philip and Batanea, and added to it
Trachonitis with Abila (Antiq., book 20, chapter 7, section 1). After the
death of Claudius, Nero, his successor, added to his dominions Julias in Perea
and a part of Galilee. Agrippa had been brought up at Rome, and was strongly
attached to the Romans.
When the troubles commenced in Judea which ended in the destruction of
Jerusalem, he did all that he could to preserve peace and order, but in vain.
He afterward joined his troops with those of the Romans, and assisted them at
the destruction of Jerusalem. After the captivity of that city he went to Rome
with his sister Bernice, where he ended his days. He died at the age of
seventy years, about 90 AD His manner of living with his sister gave occasion
to reports respecting him very little to his advantage.
(from Barnes' Notes, Electronic Database Copyright © 1997, 2003, 2005, 2006 by
Biblesoft, Inc.)
|
THE HEROD FAMILY |
|
Name |
Reference |
Date of Rule |
Description |
| Herod the Great |
Matthew 2:1-18;
Luke 1:5 |
37–4 B.C. |
Half Jewish; eager to please the Roman authorities who
decreed him king of the Jews; slaughtered the innocent baby boys of
Bethlehem |
| Herod Philip I |
Matthew 14:3b;
Mark 6:17 |
4 B.C.–A.D. 34 |
Son of Herod the Great; married Herodias,
his niece |
| Herod Antipas |
Mark 6:14-29;
Luke 3:1,13;
Luke 23:7-12 |
4 B.C.–A.D. 39 |
Son of Herod the Great; Tetrarch of Galilee and Perea;
called a “fox” by Jesus; ordered the execution of John the Baptist;
presided over the trial of Jesus |
| Herod Archelaus |
Matthew 2:22 |
4 B.C.–A.D. 6 |
Son of Herod the Great; Ethnarch of Judea, Samaria, and
Idumea |
| Herod Philip II |
Luke 3:1 4 |
B.C.–A.D. 34 |
Son of Herod the Great; Tetrarch of Iturea and
Trachonitis; married Salome, the daughter of Herodias |
| Herod Agrippa I |
Acts 12:1-11 |
A.D. 37–44 |
Grandson of Herod the Great; king over Palestine; had
James the apostle killed and Peter imprisoned |
| Herodias |
Matthew 14:3;
Mark 6:17 |
|
Granddaughter of Herod the Great; sister of Agrippa I;
married her Uncle Herod Philip I, and later her uncle Herod Antipas |
| Herod Agrippa II |
Acts 25:13–26:32 |
A.D. 50–70 |
Son of Herod Agrippa I; Tetrarch of Chalcis; presided over
Paul’s trial |
| Drusilla |
Acts 23:25–24:27 |
|
Daughter of Herod Agrippa I; wife of Felix (procurator of
Judea, A.D. 52–59) |
| Bernice |
Acts 25:13;
26:30 |
|
Daughter of Herod Agrippa I; sister and mistress of Herod
Agrippa II |
(from The Tyndale Handbook of Bible Charts & Maps. Copyright 2001 (c)
by Neil S. Wilson & Linda K. Taylor.)
(Tyndale House Publishers,
Inc., Wheaton, Illinois)
Bernice
Berenice (also spelled Bernice) was Agrippa's sister. Some ancient writers
maligned her close relationship with her brother Agrippa II, slandering it as
incestuous, but their charge is unlikely. She later became the mistress of the Roman general Titus, who besieged
Jerusalem, but once he became emperor so much scandal arose about his
consorting with a Jewish woman that he was forced to ignore her; she finally
left Rome brokenhearted. She was fifteen years older than Titus.
(IVP Bible Background Commentary: New Testament)
The history of Bernice, or Berenice (the name seems to have been a Macedonian
form of Pherenice), reads like a horrible romance, or a page from the
chronicles of the Borgias. She was the eldest daughter of Herod Agrippa I, and
was married at an early age to her uncle the king of Chalets. Alliances of
this nature were common in the Herodian house, and the Herodias of the Gospels
passed from an incestuous marriage to an incestuous adultery (See
Matt 14:4). On his death Berenice remained for some years a widow, but
dark rumors began to spread that her brother Agrippa, who had succeeded to the
principality of Chalcis, and who gave her, as in the instance before us,
something like queenly honors, was living with her in a yet darker form of
incest, and was producing in Judaea the vices of which his father's friend,
Caligula, had set so terrible an example (Sueton. "Calig." c. 24). With a view
to screening herself against these suspicions, she persuaded Polemon, king of
Cilicia, to take her as his queen, and to profess himself a convert to
Judaism, as Azizus had done for her sister Drusilla, and accept circumcision.
The ill-omened marriage did not prosper. The queen's unbridled passions once
more gained the mastery. She left her husband, and he got rid at once of her
and her religion. Her powers of fascination, however, were still great, and
she knew how to profit by them in the hour of her country's ruin. Vespasian
was attracted by her queenly dignity, and yet more by the magnificence of her
queenly gifts. His son Titus took his place in her long list of lovers. She
came as his mistress to Rome, and it was said that he had promised her
marriage. This, however, was more than even the senate of the empire could
tolerate, and Titus was compelled by the pressure of public opinion to dismiss
her, but his grief in doing so was matter of notoriety. "Dimisit invitus
invitam" (Sueton. "Titus," c. 7; Tacit, "Hist." 2:81; Jos. "Ant." 20:7, § 3).
The whole story furnished Juvenal with a picture of depravity which stands
almost as a pendent to that of Messalina ("Sat." 6:155-9).
(from The Biblical Illustrator Copyright © 2002, 2003, 2006 Ages Software,
Inc. and Biblesoft, Inc.)
Bernice was Agrippa's sister, so their relationship was incestuous. Felix's
wife Drusilla (24:24) was sister of both. Bernice was later mistress of two
emperors, Vespasian and Titus, and almost became Empress. Obviously she had
long since given up whatever vestiges of Jewish religion and morals she might
have once had.
Festus laid Paul's case before the king
He did this, probably, because Agrippa, being a
Jew, would be supposed to he interested in the case. It was natural that this
trial should be a topic of conversation, and perhaps Festus might be disposed
to ask what was proper to be done in such cases.
[Left in bonds] Greek: "a prisoner" - desmios (NT: 1198). He was left in
custody, probably in the keeping of a soldier,
Acts 24:23,
27.
King Agrippa. Herod Agrippa II, the last Herodian king, was raised in
Rome and made king in 50 C. E., six years after the death of his father Herod
Agrippa I (see 12:3). His capital was Caesarea Philippi (modern Banyas), at
the foot of Mount Hermon, some 40 miles northeast of Caesarea, where modern
Israel, Lebanon and Syria meet.
From the Amplified Bible
(13) Now after an interval of some days, Agrippa the king
and Bernice arrived at Caesarea to pay their respects to Festus [to welcome him
and wish him well].
(14) And while they remained there for many days, Festus acquainted the
king with Paul's case, telling him, There is a man left a prisoner in chains by
Felix;
(15) And when I was at Jerusalem, the chief priests and the elders of the
Jews informed me about him, petitioning for a judicial hearing and condemnation
of him. |
Acts 25:16-19
| From the
NKJV |
From the
Peshitta |
|
(16) To them I answered, 'It is not the
custom of the Romans to deliver any man to destruction before the accused meets
the accusers face to face, and has opportunity to answer for himself concerning
the charge against him.' |
|
|
To whom I answered : It is not the custom of
the Romans to condemn any man, before that he who is accused have his accusers
present, and have liberty to make his answer, to clear himself of the things
laid to his charge. |
|
|
(17) Therefore when they had come
together, without any delay, the next day I sat on the judgment seat and
commanded the man to be brought in. |
|
|
When therefore they were come hither, without
any delay, on the day following, sitting in the judgment seat, I commanded the
man to be brought. |
|
|
(18) When the accusers stood up, they
brought no accusation against him of such things as I supposed, |
|
|
Against whom, when the accusers stood up, they
brought no accusation of things which I thought ill of : |
|
|
(19) but had some questions against him about their own
religion and about a certain Jesus, who had died, whom Paul affirmed to be
alive. |
|
|
But had certain questions of their own
superstition against him, and of one Jesus deceased, whom Paul affirmed to be
alive. |
|
|
Roman law required that the accused be permitted to confront his
accusers and defend himself against charges in a public hearing.
The real issue here is one of Jewish law — one not tried by Roman
courts. Luke again shows the Roman impression that Christianity was part of
Judaism and thus should be accorded legal toleration.
(IVP Bible Background Commentary: New Testament)
Festus was smart enough to understand that the Jewish case against Paul had
nothing to do with civil law. It was purely a matter of "religious questions"
(Acts 18:14-15;
23:29) which the Romans were unprepared to handle, especially
the doctrine of the Resurrection. Acts 25:19 proves that Paul was defending
much more than the resurrection in general. He was declaring and defending the
resurrection of Jesus Christ.
(The Bible Exposition Commentary.)
He here states the reasons which he gave the Jews
for not delivering Paul into their hands. In
Acts 25:4-5, we have an account
of the fact that he would not accede to the requests of the Jews; and he here
states that the reason of his refusal was that it was contrary to the Roman
law. Appian, in his Roman History, says, "It is not their custom to condemn
men before they are heard." Philo (DePraesi. Rom.) says the same thing. In
Tacitus (History, ii.) it is said, "A defendant is not to be prohibited from
adducing all things by which his innocence may be established."
It was for this that the equity of the Roman jurisprudence was celebrated
throughout the world. We may remark that it is a subject of sincere gratitude
to the God of our nation that this privilege is enjoyed in the highest
perfection in this land. It is a right which every man has: to be heard; to
know the charges against him; to be confronted with the witnesses; to make his
defense; and to be tried by the laws, and not by the passions and caprices of
people. In this respect our jurisprudence surpasses all that Rome ever
enjoyed, and is not inferior to that of the most favored nation of the earth.
No charge as Festus expected of a breach of the peace; of a
violation of the Roman law; of atrocious crime. It was natural that Festus
should suppose that they would accuse Paul of some such offence. He had been
arraigned before Felix; had been two years in custody; and the Jews were
exceedingly violent against him. All this, Festus would presume, must have
arisen from some flagrant and open violation of the laws.
Their own religion
Religion = deisidaimonias (NT: 1175) -
superstition.
This word properly
denotes "the worship or fear of demons"; but it was applied by the Greeks and
Romans to the worship of their gods. It is the same word which is used in
Acts
17:22, where it is used in a good sense.
There are two reasons for thinking that Festus used the word here in a good
sense, and not in the sense in which we use the word "superstition":
| (1) |
It was the word by which the worship of the Greeks and Romans, and,
therefore, of Festus himself, was denoted, and he would naturally use it in a
similar sense in applying it to the Jews. He would describe their worship in
such language as he was accustomed to use when speaking of religion. |
| (2) |
He knew that Agrippa was a Jew. Festus would not probably speak of the
religion of his royal guest as superstition, but would speak of it with
respect. He meant, therefore, to say simply that they had certain inquiries
about their own religion, but accused him of no crime against the Roman laws. |
Jesus who had died
It is evident
that Festus had no belief that Jesus had been raised up, and in this he would
expect that Agrippa would concur with him. Paul had admitted that Jesus had
been put to death, but he maintained that he had been raised from the dead. As
Festus did not believe this, he spoke of it with the utmost contempt. "They
had a dispute about one dead Jesus, whom Paul affirmed to be alive." In this
manner a Roman magistrate could speak of this glorious truth of the Christian
religion, and this shows the spirit with which the great mass of philosophers
and statesmen regarded its doctrines.
(From Barnes' Notes, Electronic Database. Copyright (c) 1997 by Biblesoft)
Gallio in similar circumstances had refused to sit in judgment on a
matter of internal concern among Jews (18:12-16). Festus was less wise.
Nevertheless this Gentile's description of the dispute as one about certain
points of their own religion is additional evidence that Messianic Judaism is
a form of Judaism.
(From Jewish New Testament Commentary Copyright © 1992 by David H. Stern.)
From the Amplified Bible
(16) But I replied to them that it was not the custom of
the Romans to give up freely any man for punishment before the accused had met
the accusers face to face and had opportunity to defend himself concerning the
charge brought against him.
(17) So when they came here together, I did not delay, but on the morrow
took my place on the judgment seat and ordered that the man be brought before
me.
(18) [But] when the accusers stood up, they brought forward no accusation
[in his case] of any such misconduct as I was expecting.
(19) Instead they had some points of controversy with him about their own
religion or superstition and concerning one Jesus, Who had died but Whom Paul
kept asserting [over and over] to be alive. |
Acts 25:20-22
| From the
NKJV |
From the
Peshitta |
|
(20) And because I was uncertain of such
questions, I asked whether he was willing to go to Jerusalem and there be judged
concerning these matters. |
|
|
I therefore being in a doubt of this manner of
question, asked him whether he would go to Jerusalem, and there be judged of
these things. |
|
|
(21) But when Paul appealed to be
reserved for the decision of Augustus, I commanded him to be kept till I could
send him to Caesar." |
|
|
But Paul appealing to the reserved unto the
hearing of Augustus, I commanded him to be kept, till I might send him to
Caesar. |
|
|
(22) Then Agrippa said to Festus, "I
also would like to hear the man myself."
"Tomorrow," he said, "you shall hear him." |
|
|
And Agrippa said to Festus : I would also hear
the man, myself. Tomorrow, said he, thou shalt hear him. |
|
|
Festus gave the impression that he wanted to move the trial to Jerusalem
because the "Jewish questions" could be settled only by Jewish people in
Jewish territory. It was a pure fabrication, of course, because
his real reason was to please the Jewish leaders, most of whom King Herod
knew.
(The Bible Exposition Commentary.)
As a newcomer, Festus would naturally want the
counsel of Agrippa, who knew Judaism but was more sympathetic to Roman
interests than the priestly aristocracy was proving to be. Agrippa had a good
Greek education, and Festus might have gravitated to him as one of the few
local people with whom he could talk. (IVP Bible Background Commentary: New
Testament)
It is obvious, that if Paul was not found
guilty of any violation of the laws, he should have been at once discharged.
Some interpreters understand this as affirming that he was not satisfied about
the question of Paul's innocence, or certain whether he ought to be set at
liberty or not.
The reigning emperor at this time was Nero. The name Augustus Sebastos (NT: 4575) properly denotes "what is venerable, or worthy of honor
and reverence." It was first applied to Caesar Octavianus, who was the Roman
emperor in the time when our Savior was born, and who is usually named
Augustus Caesar. But the title continued to be used of his successors in
office, as denoting the veneration or reverence which was due to the rank of
emperor.
Agrippa doubtless had heard much of the fame of Jesus,
and of the new sect of Christians, and probably he was induced by mere
curiosity to hear what Paul could say in explanation and defense of
Christianity. This wish of Agrippa gave occasion to the noblest defense which
was ever made before any tribunal, and to as splendid eloquence as can be
found in any language. See
Acts 26:23.
(From Barnes' Notes, Electronic Database. Copyright (c) 1997 by Biblesoft)
From the Amplified Bible
(20) And I, being puzzled to know how to make inquiries
into such questions, asked whether he would be willing to go to Jerusalem and
there be tried regarding them.
(21) But when Paul had appealed to have his case retained for examination
and decision by the emperor, I ordered that he be detained until I could send
him to Caesar.
(22) Then Agrippa said to Festus, I also desire to hear the man myself.
Tomorrow, [Festus] replied, you shall hear him. |
Acts 25:23-25
| From the
NKJV |
From the
Peshitta |
|
(23) So the next day, when Agrippa and
Bernice had come with great pomp, and had entered the auditorium with the
commanders and the prominent men of the city, at Festus' command Paul was
brought in. |
|
|
And on the next day, when Agrippa and Bernice
were come with great pomp, and had entered into the hall of audience, with the
tribunes, and principal men of the city, at Festus' commandment, Paul was
brought forth. |
|
|
(24) And Festus said: "King Agrippa and
all the men who are here present with us, you see this man about whom the whole
assembly of the Jews petitioned me, both at Jerusalem and here, crying out that
he was not fit to live any longer. |
|
|
And Festus saith : King Agrippa, and all ye
men who are here present with us, you see this man, about whom all the multitude
of the Jews dealt with me at Jerusalem, requesting and crying out that he ought
not to live any longer. |
|
|
(25) But when I found that he had
committed nothing deserving of death, and that he himself had appealed to
Augustus, I decided to send him. |
|
|
Yet have I found nothing that he hath
committed worthy of death. But forasmuch as he himself hath appealed to
Augustus, I have determined to send him. |
|
|
The pomp
Fantasias (NT: 5325) - "with much phantasy"
- a vain show, parade, and splendor
Luke's mention here was characteristic of royal families,
including Jewish ones (e.g., 1 Maccabees 11:6). The "commanders" (NASB) or
"officers" (NIV) are the five tribunes, Roman commanders of the five cohorts
in Caesarea and each equal in rank to the one tribune in Jerusalem (21:31).
(From IVP Bible Background Commentary: New Testament by Craig S. Keener
Copyright © 1993 by Craig S. Keener. Published by InterVarsity Press.)
It seems incredible that of this pomp and ceremony was because of one little
Jewish man who preached the Gospel of Jesus Christ! But the Lord had promised
Paul he would bear witness before "Gentiles and kings" (Acts 9:15), and that
promise was being fulfilled again. Once Paul was finished with his witness,
all his hearers would know how to be saved and would be without excuse. They
met in an "audience room" in the palace, and the key military men and officers
of the Roman government were there. Paul's case had probably been discussed by
various official people many times over the past two years, so very few of
those present were ignorant of the affair.
(From The Bible Exposition Commentary. Copyright © 1989 by Chariot Victor
Publishing, and imprint of Cook Communication Ministries.)
They had not accused
Paul of any crime against the Roman laws; and Festus professes himself too
ignorant of the customs of the Jews to inform the emperor distinctly of the
nature of the charges and the subject of trial.
[Unto my lord] To the emperor-to Caesar. This name Lord the Emperors Augustus
and Tiberius had rejected, and would not suffer it to be applied to them.
Suetonius (Life of Augustus, v. 53) says "the appellation of Lord he always
abhorred as abominable and execrable." See also Suetonius' Life of Tiberius,
v. 27. The emperors that succeeded them, however, admitted the title, and
suffered themselves to be called by this name. Nothing would be more
satisfactory to Nero, the reigning emperor, than this title.
(From Barnes' Notes, Electronic Database. Copyright (c) 1997 by Biblesoft)
Three aspects of Paul's appearance before Felix and Agrippa stand out.
| First |
The public nature of this hearing.
The first two had been legal trials; this time Paul defended himself in
a formal audience before these two officials. |
| Second |
Both officials declared Paul's innocence.
Festus's preliminary comments to Agrippa indicated that the Jews'
charges were religious rather than political. Before Paul spoke, Festus
repeated the words of Lysias the tribune, declaring that Paul had done
nothing "worthy of death." After speaking to Paul, even Agrippa declared
his innocence. |
| Third |
The nature of Paul's defense.
Like the other two occasions, Paul proclaimed his innocence of any
wrongdoing. In this case, however, he went on to share his own personal
experience and to call Agrippa and all those who heard to faith in God. |
Three times Paul appeared before Roman officials; each time no official
verdict was rendered. Paul was about to realize his desire to preach the
gospel in Rome.
(from Holman Bible Handbook. (c) Copyright 1992 by Holman Bible Publishers.
All rights reserved.)
From the Amplified Bible
(23) So the next day Agrippa and Bernice approached with
great display, and they went into the audience hall accompanied by the military
commandants and the prominent citizens of the city. At the order of Festus Paul
was brought in.
(24) Then Festus said, King Agrippa and all the men present with us, you
see this man about whom the whole Jewish people came to me and complained, both
at Jerusalem and here, insisting and shouting that he ought not to live any
longer.
(25) But I found nothing that he had done deserving of death. Still, as he
himself appealed to the emperor, I determined to send him to Rome. |
Acts 25:26 & 27
| From the
NKJV |
From the
Peshitta |
|
(26) I have nothing certain to write to
my lord concerning him. Therefore I have brought him out before you, and
especially before you, King Agrippa, so that after the examination has taken
place I may have something to write. |
|
|
Of whom I have nothing certain to write to my
lord. For which cause I have brought him forth before you, and especially before
thee, O king Agrippa, that examination being made, I may have what to write. |
|
|
(27) For it seems to me unreasonable to
send a prisoner and not to specify the charges against him." |
|
|
For it seemeth to me unreasonable le to send a
prisoner, and not to signify the things laid to his charge. |
|
|
The charge against Paul is political, but all the evidence involves
Jewish religion, which would be incomprehensible to Roman procurators. Agrippa
II is the first official competent in both Roman and Jewish law to hear Paul's
defense; he will thus supply the evaluation for Festus's letter to Nero.
(From IVP Bible Background Commentary: New Testament by Craig S. Keener
Copyright © 1993 by Craig S. Keener. Published by InterVarsity Press.)
Festus needed something definite to send to the Emperor Nero, and perhaps
Agrippa could supply it ("Augustus" in
Acts 25:21,
25 is a title, "the august
one," and not a proper name.) The king was an expert in Jewish matters (Acts
26:2-3) and certainly would be keenly interested in knowing more about this
man who caused a riot in the temple. Perhaps Herod could assist Festus in
finding out the real charges against Paul, and perhaps Festus could assist
Herod in learning more about Jewish affairs in the holy city.
Festus was certainly exaggerating when he said that "the multitude of the
Jews" had pressed charges against Paul, but that kind of statement would make
the Jews present feel much better. Acts 25:25 gives us the second of Luke's
"Official statements" declaring Paul's innocence (see
Acts 23:29); and there
will be others before his book is completed. In his flowery speech before
Agrippa, Festus indicated that he wanted the king to examine Paul, but there is no record that he did. In fact, before the session ended,
Paul became the judge, and Festus, King Agrippa, and Bernice became the
defendants! Paul was indeed defending himself, but at the
same time, he was presenting the truth of the Gospel and witnessing to the
difference Jesus Christ can make in a person's life. This is the longest of
Paul's speeches found in Acts.
(From The Bible Exposition Commentary. Copyright © 1989 by Chariot Victor
Publishing, and imprint of Cook Communication Ministries.)
As Agrippa was a Jew, and was acquainted with
the customs and doctrine of the Jews, Festus supposed that, after hearing
Paul, he would be able to inform him of the exact nature of these charges, so
that he could present the case intelligibly to the emperor.
Festus felt that he was placed in an
embarrassing situation. He was about to send a prisoner to Rome who had been
tried by himself, and who had appealed from his jurisdiction, and yet he was
ignorant of the charges against him, and of the nature of his offences, if any
had been committed.
When prisoners were sent to Rome to be tried before the emperor, it would
be proper that the charges should be all specified, and the evidence stated by
which they were supported, Yet Festus could do neither.
In concluding this chapter, we may
observe:
| (1) |
That in the case of Agrippa, we have an
instance of the reasons which induce many people to hear the gospel. He
had no belief in it; he had no concern for its truth or its promises;
but he was led by curiosity to desire to hear a minister of the gospel
of Christ. Curiosity thus draws multitudes to the sanctuary. In many
instances they remain unaffected and unconcerned. They listen, and are
unmoved, and die in their sins. In other instances, like Agrippa, they
are almost persuaded to be Christians,
Acts 26:28. But, like him, they
resist the appeals, and die uninterested in the plan of salvation. In
some instances they are converted, and their curiosity, like that of Zaccheus, is made the means of their embracing the
Savior,
Luke 19:1-9.
Whatever may be the motive which induces people to desire to hear, it is the
duty of the ministry cheerfully and thankfully, like Paul, to state the truth,
and to defend the Christian religion. |
| (2) |
In Festus we have a specimen of the manner
in which the great, and the rich, and the proud usually regard
Christianity. They esteem it to be a subject in which they have no
interest in a question about "one dead Jesus," whom Christians affirm to
be alive. Whether he is alive or not; whether Christianity is true or
false, they suppose is a question which does not pertain to them.
Strange that it did not occur to Festus that if he was alive, his
religion was true; and that it was possible that it might be from God.
And strange that the people of this world regard the Christian religion
as a subject in which they have no personal interest, but as one
concerning which Christians only should inquire, and in which they alone
should feel any concern. |
| (3) |
In Paul we have the example of a man unlike
both Festus and Agrippa. He felt a deep interest in the subject a
subject which pertained as much to them as to him. He was willing not
only to look at it, but to stake his life, his reputation, his all, on
its truth. He was willing to defend it everywhere, and before any class
of people. At the same time that he urged his rights as a Roman citizen,
yet it was mainly that he might preach the gospel. At the same time that
he was anxious to secure justice to himself, yet his chief anxiety was
to declare the truth of God. Before any tribunal; before any class of
people; in the presence of princes, nobles, and kings, of Romans and of
Jews, he was ready to pour forth irresistible eloquence and argument in
defense of the truth. Who would not rather be Paul than either Festus or
Agrippa? Who would not rather be a prisoner. like him, than invested
with authority like Festus, or clothed in splendor like Agrippa? And who
would not rather be a believer of the gospel like Paul, than, like them,
to be cold condemners or neglecters of the God that made them, and of
the Savior that died and rose
again? |
(From Barnes' Notes, Electronic Database. Copyright (c) 1997 by Biblesoft)
HISTORICAL OUTLOOK FROM 400 A. D. BY ARCHBISHOP JOHN CHRYSOSTOM
Homily 51 - Acts 25:13-22
| Observe, he communicates the matter to Agrippa, so that there should be other
hearers once more, both the king, and the army, and Bernice. Thereupon a
speech in his exculpation. "And when they had been there many days, Festus
declared Paul's, cause unto the king, saying, There is a certain man left in
bonds by Felix: about whom, when I was at Jerusalem, the chief priests and the
elders of the Jews informed me, desiring to have judgment against him. To whom
I answered, It is not the manner of the Romans to deliver any man to die,
before that he which is accused have the accusers face to face, and have
license to answer for himself concerning the crime laid against him.
Therefore, when they were come hither, without any delay on the morrow I sat
on the judgment seat, and commanded the man to be brought forth. Against whom
when the accusers stood up, they brought none accusation of such things as I
supposed: but had certain questions against him of their own superstition, and
of one Jesus, which was dead, whom Paul affirmed to be alive. And because I
doubted of such manner of questions, I asked him whether be would go to
Jerusalem, and there be judged of these matters. But when Paul had appealed to
be reserved unto the hearing of Augustus, I commanded him to be kept till I
might send him to Caesar. Then Agrippa said unto Festus, I would also hear the
man myself. Tomorrow, said he, thou shalt hear him." (v. 14-22.) |
| And observe a crimination of the Jews, not from Paul, but also from the
governor. "Desiring," he says, "to have judgment against him." To whom I said,
to their shame, that "it is not the manner of the Romans," before giving an
opportunity to speak for himself, "to sacrifice a man." But I did give him
(such opportunity), and I found no fault in him. "Because I doubted," says he,
of "such manner of questions: he casts a veil also over his own wrong. Then
the other desires to see him. But let us look again at what has been said. |
| See what an audience is gathered together for Paul. Having collected all his
guards, the governor is come, and the king, and the tribunes, "with the
principal men," it says, "of the city." Then Paul being brought forth, see how
he is proclaimed as conqueror. Festus himself acquits him from the charges,
for what says Festus? "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.
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 seemed to me unreasonable to send a prisoner, and not withal to signify the
crimes laid against him." (v. 24-27.) |
| Mark how he accuses them, while he acquits him. O what an abundance of
justifications! After all these repeated examinations, the governor finds not
how he may condemn him. They said he was worthy of death. On this account he
said also: "When I found," says he "that he had committed nothing worthy of
death.-Of whom I have no certain thing to write to my lord." |
| This too is a proof of Paul's spotlessness, that
the judge found nothing to say concerning him. "Therefore I have
brought him forth," he says, "before you. For it seemed to me
unreasonable to send a prisoner, and not withal to signify the crime
laid against him." Such were the great straits into which the Jews
brought themselves and their rulers! |
(From Nicene and Post-Nicene Fathers, Series 1, Volume 11, PC Study Bible
formatted electronic database Copyright © 2003, 2006 by Biblesoft, Inc.)
Excerpts from "The Apostle: A Life of Paul"
| To this state function all the great men of
Caesarea were invited, Jews and Gentiles, including the general
officers of the military command. Many of the procurator's household
were present in the audience hall, its pillared sides open to catch
the air stirring lazily toward the Mediterranean, and Luke would
have had no difficulty in securing a seat: his account of the
proceedings bears all the marks of eye-witness. He noted the "great
pomp" with which King Agrippa and Queen Bernice were escorted to
their thrones, with blare of trumpets, waving of peacock feather
fans and the rigid salutes of the generals. No doubt it amused Luke
to watch Festus obsequiously giving precedence to a king he could
topple at a flick of his finger. |
| Paul was brought in. Small, bandy-legged, almost
stooping, but alert and vigorous in manner; gray-bearded now, a
little less thin and wiry after two years in moderate comfort safe
from stonings or beatings or long treks from city to city, yet with
a frailty and a scarred face in sharp contrast to the hearty young
soldier who led him, politely enough, by a chain. |
| Festus opened the proceedings. "King Agrippa! And
all who are present with us: You see this man here about whom the
whole Jewish people petitioned me, both at Jerusalem and here,
shouting that he ought not to live any longer. But I found that he
had done nothing deserving death; as he himself has appealed to the
Emperor, I decided to send him. But I have nothing definite to write
to my lord about him. Therefore I have brought him before you - and
especially before you, King Agrippa! - that after we have examined
him I may have something to write. For it seems to me unreasonable,
in sending a prisoner, not to indicate the charge against him." |
| Festus resumed his seat. |
(From "The Apostle: A Life of Paul," by John Pollock; RiverOak
Publishing, a division of Cook Communication Ministries)
From the Amplified Bible
(26) [However] I have nothing in particular and definite
to write to my lord concerning him. So I have brought him before all of you, and
especially before you, King Agrippa, so that after [further] examination has
been made, I may have something to put in writing.
(27) For it seems to me senseless and absurd to send a prisoner and not
state the accusations against him. |
(End of Chapter Twenty Five)
Bibliography
|
