John Kitto Evening Bible Devotions: December 26

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John Kitto Evening Bible Devotions: December 26


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King Agrippa

Acts 25-26

The new governor of Judea, Porcius Festus, though not without faults, was a far better, and more honest man than his predecessor; and with some little abatement, arising from his wish to ingratiate himself with the nation newly come under his rule, his proceedings bore the stamp of straightforwardness and firmness, which became his office well, and which it is refreshing to contemplate after the mean truckling of a Felix.

Three days after his arrival at Caesarea, he paid the Jews the compliment of going up to Jerusalem. Of course, his first interview was with the high-priest. This person was Ishmael, lately appointed to that office by Agrippa, on whom the emperor had bestowed the administration of ecclesiastical matters and preferments. But although there was a new high-priest, and although two years had elapsed, the case of Paul had lost none of its importance in the eyes of the Jewish authorities, and the high-priest actually brought the matter forward, pressing the governor to give judgment against Paul. But Festus, with all his wish to render himself agreeable, recoiled at the iniquity of this proposition, and answered with some sternness, in words worthy of old Rome: “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.” On this, the high-priest and chief-priests begged as a favor that the trial might be held at Jerusalem, secretly purposing, as Luke assures us, to get him murdered on the way. It does not seem to us that, as some think, their request amounted to an application to have him tried at their own tribunal; for they must have known that in the case of a Roman citizen, Festus would not consent to this; but that he should send for him there, and try him during his present visit at Jerusalem. To this also Festus objected, that this was scarcely worth while, as he was about to return immediately to Caesarea; but he courteously invited such as were interested in the case to go down with him, and accuse the man before him. This course was taken; and the very day after his return, Festus took his seat in judgment, and ordered Paul to be brought in. The accusation was the same as before, and the absence of any proof was equally apparent. Paul, in his defence, was content to deny the charges altogether: “Neither against the law of the Jews, neither against the temple, nor yet against Caesar, have I offended anything at all.” The Jews, seeing the failure of their case, seem to have again pressed for his trial being removed to Jerusalem, alleging probably that more effectual evidence could be produced on the spot. Festus being willing to oblige the Jews as far as he safely might, then asked the prisoner if he would consent to go to Jerusalem to be tried there—“Before me,” he added; to show that he would not even there have any other judge than at Caesarea, and thus intimating his willingness to take the trouble of going to Jerusalem on this business. This put Paul rather in a dilemma. He could not well object to the equity of this course; but at the same time, he had credible information, which he could not substantiate there, nor, out of regard to his informant, produce his authority for it, that this course would be his destruction. There was, therefore, but one step open to him, and he took it. This stayed all further proceedings in the case, either at Caesarea or Jerusalem, by lodging an appeal to the tribunal of the emperor at Rome. This appeal, he as a Roman citizen, had a right to make, and no one could disallow it; and it became the duty of the magistrate with whom it was lodged, to forward the appellant without any avoidable delay to the seat of empire. Accordingly, Festus, after conferring with his assessors in judgment, said, “Hast thou appealed unto Caesar? unto Caesar shalt thou go.” It was, doubtless, with considerable relief and satisfaction that the governor saw himself fairly rid of a business, which was assuming an unpleasant aspect, and by which he began to be perplexed.

Not long after this King Agrippa, with his sister Bernice, arrived at Caesarea to pay his compliments to the new governor. He was the son of Herod-Agrippa by his excellent wife Cypros. He was at Rome with Claudius when his father died; and the emperor, who was fond of him, was minded to bestow on him all his father’s kingdom, until his friends pointed out the inexpedience of entrusting so large a realm to one so young. Eventually, however, by successive grants from Claudius and from Nero, he did obtain a large proportion of his father’s kingdom; and at this time his dominion comprised a large territory east of the Jordan and Lebanon, with a part of Galilee. Having been brought up at Rome, he was strongly attached to the Romans; and in the troubles which soon arose, he did his best to maintain or restore peace between them and the Jews; but finding all his endeavors useless, he joined his forces to those of the Romans, and took part with them in the siege and destruction of Jerusalem. After that sad event he retired to Rome, and lived there to the age of seventy. Bernice, his sister, whose personal attractions were scarcely inferior to those of her sister Drusilla, had been early married to her uncle Herod, king of Chalcis, and on his death had become the wife of Polemon, king of Pontus; but at this time she had left her husband, and returned to her brother Agrippa, with whom she continued to live in a manner which caused much public scandal, and was very little to the credit of either.

Agrippa had not been long at Caesarea before Festus mentioned the case of Paul to him, as a matter in which his guest was likely to feel some interest. His recital of what had taken place included his opinion, that nothing of the kind he had been led to expect had appeared at the trial, and all that transpired had been “certain questions about their own superstition,” and, as he scoffingly remarked, “about one dead Jesus, whom Paul affirmed to be alive.” He clearly did not believe Paul in the right as to this; but he as clearly did not see that he was judicially punishable for a crotchet so absurd!

Agrippa was so far interested in this account as to conceive a desire to hear Paul for himself. Accordingly, the next day a high court was held, at which Festus and his two guests appeared in state, attended by their great officers and military commanders.

Paul having been produced, Festus made a brief address, constituting the court one of inquiry—stating that this person, having appealed unto Caesar, must be sent to Rome; and that he wished, by the help of Agrippa, to ascertain with what offence he might be charged, in the dispatch it would be needful to send to the emperor. Agrippa then signified to the prisoner that he was at liberty to speak for himself; and the apostle, after his manner, stretched forth his hand and spoke. He began by expressing his satisfaction at having to vindicate himself before one so well versed as Agrippa in “all customs and questions which are among the Jews.” He then proceeded nearly as in the speech from the stairs at Jerusalem. He described his manner of bringing up in the strictness of Judaism. He dwelt with particularizing emphasis upon his persecution of the believers in Jesus; and related the great incident of his life—the vision on the way to Damascus, which resulted in his conversion. He then received from Jesus himself a commission to preach to the Gentiles the great truths of which he had been convinced. He had acted in obedience to the commission thus given, from that day to this; and he had by this alone awakened the hostility of the Jews, who thirsted for his blood, although he had taught “none other things than those which the prophets and Moses did say should come: That Christ should suffer, and that He should be the first that should rise from the dead, and should show light unto the people and to the Gentiles.” All this seemed to Festus the effect of an excited imagination, increased, perhaps, by over-study; for it is likely that Paul had employed himself much in his confinement upon such “books and parchments,” as he desired to solace his later detention at Rome, Note: 2Ti_4:13. and with which his friends could easily provide him. He, therefore, broke out, in a loud bantering voice, with—“Paul, thou art beside thyself; much learning doth make thee mad.” The apostle’s calmly-impressive answer was—“I am not mad, most noble Festus, but speak forth the words of truth and soberness.” His mode of reasoning had, however, been adapted to the apprehension not of Festus, but of Agrippa—a Jew, believing in the Scriptures, and not without some such acquaintance with the belief of the Christians as could be gained from his outer point of view. On him, he perceived that he had made some impression; and he, therefore, appealed to him, and to his consciousness that he had not misrepresented the teaching of the prophets. “The king knoweth of these things, before whom also I speak freely; for I am persuaded that none of these things are hidden from him; for this thing was not done in a corner.” “King Agrippa,” he said, with startling abruptness of personal appeal, “Believest thou the prophets?” and he answered his own question—“I know that thou believest!” This was virtually an appeal to Agrippa, whether the views he had set forth were not conformable to what the prophets taught. The king was moved by that appeal, and in the excitement of the moment, frankly avowed—“Almost thou persuadest me to be a Christian.” On which Paul, lifting up his chained hands, with deep emotion and passionate longing for the salvation of souls, exclaimed: “I would to God that not only thou, but also all that hear me this day, were not only almost, but altogether such as I am—except these bonds!” This was a master-stroke of true eloquence, that the finest orators of Greece or Rome never equaled. The effect was electrical. Agrippa started from his seat, and broke up the court, by departing with the governor and Bernice, as if afraid that he should commit himself further were he to listen any longer.

On talking together afterwards, Festus and Agrippa agreed that Paul had really done nothing worthy of death, or even of confinement; and the latter added that he might have been liberated had not his appeal to Caesar rendered it necessary that he should be sent to Rome. Had Paul then made a mistake in lodging that appeal? No; for this destination was not only in accordance with his own purpose, but, as he knew, with the Lord’s will.