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E.—AT THE REQUEST OF HEROD AGRIPPA, THE YOUNGER, FESTUS COMMANDS THAT THE APOSTLE SHOULD BE BROUGHT BEFORE HIM; THUS PAUL FINDS AN OPPORTUNITY FOR DEFENDING HIMSELF IN THE PRESENCE OF THE KING, IN A PUBLIC AND SOLEMN MANNER, AND OF BEARING A TESTIMONY WHICH IS NOT WITHOUT EFFECT
Act_25:14-17. a. And when they had been there many days.—The case of Paul did not appear to the procurator to be so urgent, as to require that it should be at once made known to Agrippa; it was only after the latter had already spent some time in Cesarea, that Festus took an opportunity to state the subject to him. He probably expected that, as he was still a stranger in the country, he would he enabled to form a clearer judgment respecting Paul and his cause, by consulting Agrippa, whose experience and knowledge of Jewish affairs would enable him to give advice, particularly as his religion and that of the Jews was the same.
b. There is a certain man left in bonds by Felix.—It will at once be seen that Festus is desirous of demonstrating to the king, on the one hand, his own integrity of character and his conscientiousness and zeal in discharging the duties of his office, and of exhibiting, on the other, the great excellence of the Roman system of laws to Agrippa, who, although, his superior in rank, was virtually his vassal. All this appears, for instance, in his report, Act_25:16, of the answer, which, as he alleges, he had given to the Jews, although that answer differs widely in its form the one which he really gave them, Act_25:4-5.—The context here assigns to ÷áñßæåóèáé the meaning: to condemn one man in order to oblige another. Ôüðïí ἀðïë . ëÜâ ., is a Latinized phrase, viz., locum respondendi accipere.
Act_25:18-19. They brought none accusation of such things as I supposed.—The bitterness of feeling with which the Jews had assailed Paul, led Festus to imagine that they would accuse him of some very serious crime; but he soon ascertained that the whole case turned on certain religious questions. The Roman here designedly employs the word äåéóéäáéìïíßá , which Agrippa might take in a good or a bad sense; see Act_17:22 [Exeg. note, b.]. He says, moreover, ô . ἰäéÜò äåéóéä ., as if he regarded the prince himself as a pagan, or, at least, as a man who was too enlightened to be seriously influenced by the superstition of the Jews. [“ Äåéóéä . religion, not superstition. Agrippa was known to be a zealous Jew, and Festus would not have been so uncourteous as to describe his faith by an offensive term.” (Hackett).—Tr.]. The remark which Festus made concerning Jesus, clearly shows, that, in the course of the former proceedings, much had been said, which Luke has not recorded. The general tone, moreover, of the remarks of the Roman is that which characterizes the conversation of one who is a mere man of the world; he glides over the most important and holy subjects, without manifesting any interest in, or any respect for, them, especially when he refers to the Person of Jesus, and to the testimony of Paul; the latter, (namely, that Jesus was alive,) he disparages by representing it be a mere assertion ( öÜóêåéí ).
Act_25:20-22. And because I doubted, etc.—The procurator represents the proposal which he had made to Paul, namely, that the latter should proceed to Jerusalem and there be judged, as one that was well meant; he explains it as having proceeded from a wish to submit an investigation, which he did not himself feel competent to conduct, to a more appropriate tribunal. [“ Ôçñçèῆíáé , Act_25:21, does not stand elliptically for åἰò ôὸ ôçñçè . (Grotius, Wolf, Heinr. and others); this infinitive, on the contrary, contains the object of ἐðéêáëåóáìÝíïõ , or the matter of the appeal that was made.” (Meyer).—For ἐâïõëüìçí , without ἄí , see Winer: Gram. § 41. a. 2.—Tr.]. Ὁ Óåâáóôïò , Augustus. [“This title was first conferred by the senate on Octavianus—and borne by all succeeding emperors.” (Alf.).—Tr.]
Act_25:23-25. And on the morrow, etc.—The word öáíôáóßá acquired among the later Greek writers, as Plutarch, Diodorus, etc., the signification of pomp, display, exhibition, procession. Fantasia signifies even yet, in all the western maritime regions of Turkey, lustre or splendor (Zeitschr. der deutsch-morgenländ. Ges. XI. 3. p. 484). [ ×éëéÜñ÷ïéò , the tribunes of five cohorts stationed at Cesarea, Jos. Jewish War. iii. 4. 2. (Meyer).—Tr.].—It was a numerous and splendid assembly before which Paul appeared. Festus, who presented him in a solemn manner, intentionally gave additional importance to the occasion, and, no doubt, also to himself, by alleging, in terms of exaggeration, that the whole Jewish community had applied to him in reference to this man.
Act_25:26-27. Unto my Lord, ôῷ êõñßῳ .—The Commander, Dominus, was a title which not only Augustus, but even Tiberius, had positively declined to accept, as it belonged to the gods alone, e. g., Tac. Annal. II. 87; Suet. Aug. 53; Tiber. 27. But the emperors who succeeded them, willingly received this honorable appellation, and, at the time when the present events occurred, it was frequently employed. [“Caligula accepted the title—Herod Agrippa had applied it to Claudius—but it was not a recognized title of any emperor before Domitian. Suet. Dom. 13.” (Alf.).—Tr.]. ἈóöáëÝò ôé , i.e., a charge made in precise and definite terms.
2. It is true that Festus did not state his real motive, when he alleged that his own incompetence to investigate the case of Paul, had led him to propose that it should be transferred to Jerusalem. Still, his language, as given in Act_25:20, shows that he formed a correct opinion of the case. Instead of claiming that, in view of his lofty secular position, he was qualified to understand and decide all manner of controversies, he does not regard it as incompatible with the dignity of his station to confess with all candor, that in this particular case, he was completely at a loss ( ἀðïñßá ), when a decision was asked of him. And, far from dictatorially and peremptorily deciding in a case involving a point of faith, he would prefer to submit the decision to suitable persons. This is an instance in which the magistrate most honorably confines himself within certain limits, rendering to Cesar the things that are Cesar’s, and to God the things that are God’s. He is a model for every Christian government, with regard to the course which should be observed in matters that concern the faith and the Church.
Act_25:16. To whom I answered, It is not the manner of the Romans, etc.—It were to be wished that this equitable rule or principle of the Roman law were engraved on stone and brass, and placed in a conspicuous place in the palaces of great lords, and in all court-houses, but still more, that it were inscribed on the hearts of all judges and magistrates, Job_19:23-24. They are merely hangmen, and not judges, who begin with the execution, and condemn an accused person, whether he be innocent or guilty, without giving him a hearing or a fair trial. The Gentiles were more rational and just, and they will be the judges of such men; Mat_26:66. (Starke).—Festus describes, in his address to Agrippa, his own sense of justice and his impartial procedure, with much ostentation. But when we closely examine the whole transaction, it plainly appears that he did not express his real sentiments. We are told in Act_25:9, that he wished to confer a favor on the Jews. He was disposed to employ indirect means for delivering up Paul to them in Jerusalem, and was prevented from executing his purpose solely by the appeal made to the emperor. He was a mere man of the world, who was anxious to be popular among all classes, and he trimmed the sails according to the direction of the wind. This is by nature the evil tendency of us all. We are very ready to set forth our own merits, and to justify all our actions, although our conscience may convict us of many human infirmities. (Ap. Past.).
Act_25:19. But had certain questions against him of their own superstition (according to Luther’s version). [and the Engl. version.—Tr.],—Festus does not here speak of the Jewish religion with that respect which we would expect, since Agrippa, whom he addressed, was I himself a Jew. But as great lords are often supposed to entertain in their hearts very little regard for the religion which they externally profess, an insolent tongue does not hesitate to speak contemptuously of it in their presence. (Rieger).—And of one Jesus, which, was dead, whom Paul affirmed to be alive. This report of Festus demonstrates that when Paul spoke in defence of himself before the chief council at Jerusalem, and, subsequently, before Festus, he did not confine himself to the general subject of the resurrection, but also taught and maintained this doctrine in its connection with the resurrection of Jesus. For it was a main point in his controversy with the Jews that, according to his testimony, that Jesus whom they had slain, had risen again, and was alive. Festus regarded the subject of the dispute itself as a mere matter of superstition, that was too trivial to claim attention. And yet it was (and still is) the central truth of the whole Christian faith—the prominent landmark which separated the Jewish (and modern) infidelity from the faith of the whole church of Christ. (Ap. Past.).
Act_25:20. And because I doubted [was at a loss] etc.—We cannot listen without a feeling of abhorrence to the disparaging language which Festus, a pagan, and a man of the world, in his great ignorance, employs respecting the controverted point of the truth of the resurrection of Jesus; and yet we cannot but commend the moderation and equity which he, at the same time, shows; for he not only does not dictatorially pronounce judgment when such questions of faith or religion are presented; but is not even willing to admit the controversy before his judgment-seat. This pagan is governed in the present instance by better principles than many Christian rulers are, who do not scruple to treat religious controversies as if they were civil matters, to forbid the promulgation of doctrines and truths, under the penalty of excommunication, fire, and the sword, and to constitute themselves judges of the consciences of men. (Ap. Past.).
Act_25:22. Then Agrippa said unto Festus, etc.—It was doubtless not simply by curiosity that Agrippa was influenced; such a feeling Festus had not made special efforts to awaken in him. A flash of lightning, or, at least, a gleam of light, had entered his soul; he had a presentiment that, in the present case, heavenly things were involved. (Williger).
Act_25:23. When Agrippa was come, and Bernice, with great pomp, etc.—How soon that glory faded away before the simple words of the man of God! (Williger).—Here again God provided for His servant a numerous audience, consisting of eminent and influential men, to whom it now became Paul’s duty to preach the Gospel. (All this was in accordance with the words: “He is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel,” Act_9:15). Paul had recently found a season of repose, and had been allowed to have intercourse with his friends (Act_24:23). Soon afterwards he was brought before Festus, when the hostile Jews were present, and on that occasion testified that Jesus, the Crucified One, was alive. He now bears witness in the presence of kings, princes, and a large assembly.—Here we adore the faithfulness of our God, who continually leads His servants forward and employs them, even when they are most despised by the world; He opens a door for them, when the world proposes to fetter and incarcerate them. But we also revere such a servant of Jesus, whom God could employ in every capacity—as a witness of his Lord’s sufferings—as an exhorter of the people—as a preacher of His resurrection—as the herald of His grace before emperors and kings. The Lord grant us, too, His grace, so that we may serve Him in all things, and, that, when He employs us, we may appear as faithful servants! (Ap. Past.).
Act_25:24. Ye see this man.—“Behold the man!” Joh_19:5. (Williger).
Act_25:26. Wherefore I have brought him forth … before thee, O king Agrippa.—So, too, Pilate sent Jesus to Herod, Luk_23:7. (Williger).
Act_25:27. For it seemeth to me unreasonable, etc.—Statesmen readily comprehend that it is an unreasonable course to imprison men, or inflict any other punishment upon them, on account of their religion; but their conduct is not always in accordance with their opinion. The supposed interests of the state may prevail even over reason, Mat_23:3. (Starke).—When the highest civil authorities and tribunals, after receiving an appeal, at times respond by issuing unjust rescripts or decrees, one of the causes may be possibly found in the dishonesty of the official reports that had been transmitted; for the decision conforms to the report. O that princes, and men in authority, would see with their own eyes, listen to the complaints of the miserable and oppressed, and not invariably depend on the statements of their counsellors and officers! (id.).
ON THE WHOLE SECTION, Act_25:13-27.—The judgment of the people of the world concerning matters of faith: I. The highest standard by which they are governed, is the civil law, as in the case of Festus, Act_25:13-18; II. Their judgment respecting the objects of faith is depreciatory; they assign these to the domain of superstition, and even pride themselves on their inability to understand such questions, Act_25:19-21; III. Their interest in such subjects proceeds, as in the case of Agrippa, from curiosity, or is awakened by external circumstances, Act_25:22. (Lisco).
Why should those be accounted blessed, who are persecuted for the truth’s sake? I. Because it is precisely by such persecution that their innocence is most plainly proved, Act_25:18 ff.; II. Because persecution affords them an opportunity to bear witness to the truth, Act_25:22 ff. (id.).
The principles of an impartial administration of justice, as stated by Festus. Act_25:14-27 : I. All should be done that properly belongs to such an administration of justice; (a) with respect to the accusers—to receive and hear them patiently, Act_25:15; Act_25:17-18; (b) with respect to the accused—to listen with impartiality to their defence, and protect their persons against the craft and violence of their enemies, Act_25:16; Act_25:18; Act_25:21. II. All should be avoided that does not belong to it; (a) not to claim the right of judgment in matters of faith, Act_25:19-20; Act_25:26; (b) not arbitrarily to anticipate the decision of a higher judge, Act_25:25, but rather conscientiously to prepare the way for it, Act_25:26-27.
Mere intellectual culture, an incompetent guide in matters of Christian truth: I. It regards the most precious articles of the Christian faith as the offspring of superstition, and consequently as not being worthy of attention, Act_25:19-20; II. It regards the living Head of the Church as “one Jesus which was dead,” and it is not conscious of His vital power and gracious presence, Act_25:19; III. It regards the chosen servants of God as eccentric and incomprehensible men, with whom it knows not how to deal, Act_25:24-27.
Festus and Paul, or, The plain man of God, elevated far above the distinguished man of the world. He is elevated far above him, I. By that internal nobility which his adoption as a child of God, confers, and before which all the pride of rank fades away, Act_25:23; II. By the wide field of view which faith opens, with respect to which all mere secular culture is compelled to confess its ignorance, Act_25:19-20; Act_25:26; III. By the firm bearing which his unblamable walk before God enables him to maintain, while the loose morality of the world fluctuates between right and wrong, truth and error, Act_25:9; Act_25:20; Act_25:26.
The words of Agrippa concerning Paul: “I would also hear the man myself,” (Act_25:22), according to the various meanings which have been assigned to them: I. As the wish inspired by mere curiosity, which simply seeks entertainment for the passing hour; II. As the wish prompted by a secular desire for knowledge, expecting interesting matters of information; III. As the wish which a devout desire for salvation inspired, animated by the consciousness that spiritual instructions were needed (applied to our practice of attending public worship, hearing sermons, reading books of devotion, etc.).
Paul, the servant of God, in the presence of princes and rulers at Cesarea; we observe in the scene before us, I. The glory of the Lord, who (a) opens a door for his servants even when they are fettered or imprisoned; (b) and whose word knocks alike at the lofty palace and the lowly hut; II. The fidelity of His servant, who every where delivers his testimony for the Lord, (a) not dazzled by the splendor of human greatness; (b) nor enfeebled by the chains of his personal afflictions.
The audience-chamber of the governor at Cesarea: I. A magnificent apartment, exhibiting earthly glory—the display made by the assembled nobility, etc., Act_25:23; soon afterwards, II. An apartment in which holy doctrines were proclaimed, when the apostle offered his testimony, Act_26:1-23; and, ultimately, III. A judgment-hall of the divine majesty—when the apostolical discourse exposed the secrets of the heart, Act_26:24-32.
Footnotes:
Act_25:15. [The text. rec. reads äßêçí , with E. G. H., whereas A. B. C., Cod. Sin. (Vulg. damnationem) exhibit êáôáäßêçí . Lach., Tisch., Born, and Alf. adopt the latter.—Tr.]
Act_25:16. In some manuscripts [G. H.], and versions [Syr. etc.], ἄíèñùðïí is followed by åἰò ἀðþëåéáí [as in text. rec.]; the two words are obviously an explanatory addition. [They are not found in A. B. C. E. Cod. Sin., and are omitted by many recent editors—Tr.].
Act_25:20. [Instead of doubted of such, etc. (Wicl., Tynd., Cranmer), the margin of the Engl. Bible offers the following version: I was doubtful how to inquire hereof. “The marginal version .. is probably nearer to the sense of the original, than that given in the text, though both are paraphrases rather than translations.” (Alex.).— Ôïýôïõ before æÞôçóéí , of text. rec., with H., is changed to ôïýôùí by Lach., Tisch., and Alf., in accordance with A. B. C. E. G., Cod. Sin., Syr.—Lechler’s translation indicates that he retains the singular.—Tr.]
Act_25:21. [For hearing, the margin proposes judgment. The Greek word is .. “applied in the classics to any discriminating judgment and decision.” (Alex.).—For ðÝìøù , of text. rec., with G. H., Lach., Tisch., Born., and Alf. read ἀíáðÝìøù with A. B. C. E. Cod. Sin.—Tr.]
Act_25:25. a. êáôáëáâüìåíïò is indeed sustained by less decisive external evidence than êáôåëáâüìçí , but the internal evidence in the same degree sustains the former, rather than the latter; if the finite verb had been originally employed, it would, unquestionably, not have been changed into the participle. [The participle, as adopted by the text. rec., is found in G. H., and is retained by Alt.; but Lach., Tisch., and Born., with A. B. C. E. read êáôåëáâüìçí . Vulg., ego vero comperi.—Cod. Sin. (original) read êáôáëáâïìåíïò , which a later hand, C, altered to êáôåëáâïìçí .—Tr.]
Act_25:25. b. [ áὐôüí after ðÝìðåéí , of text. rec., with E. G. H., is dropped by Lach., Tisch., and Alf., in accordance with A. B. C. Cod. Sin., Vulg.—Tr.]
Act_25:26. [The last word of the verse in the text. rec. is ãñÜøáé , as found in E. G. H., and this reading is retained by several editors (Knapp, Scholz., etc.). Lach., Tisch., and Alf. read ãñÜøù with A. B. C., Cod. Sin.—Tr.]