Acts 25 commentary

See how restless malice is. Persecutors deem it a peculiar favour to have their malice gratified. Preaching Christ, the end of the law, was no offence against the law. In suffering times the prudence of the Lord's people is tried, as well as their patience; they need wisdom. It becomes those who are innocent, to insist upon their innocence. Paul was willing to abide by the rules of the law, and to let that take its course. If he deserved death, he would accept the punishment. But if none of the things whereof they accused him were true, no man could deliver him unto them, with justice. Paul is neither released nor condemned. It is an instance of the slow steps which Providence takes; by which we are often made ashamed, both of our hopes and of our fears, and are kept waiting on God.

Agrippa had the government of Galilee. How many unjust and hasty judgments the Roman maxim, verse 16, condemn! This heathen, guided only by the light of nature, followed law and custom exactly, yet how many Christians will not follow the rules of truth, justice, and charity, in judging their brethren! The questions about God's worship, the way of salvation, and the truths of the gospel, may appear doubtful and without interest, to worldly men and mere politicians. See how slightly this Roman speaks of Christ, and of the great controversy between the Jews and the Christians. But the day is at hand when Festus and the whole world will see, that all the concerns of the Roman empire were but trifles and of no consequence, compared with this question of Christ's resurrection. Those who have had means of instruction, and have despised them, will be awfully convinced of their sin and folly. Here was a noble assembly brought together to hear the truths of the gospel, though they only meant to gratify their curiosity by attending to the defence of a prisoner. Many, even now, attend at the places of hearing the word of God with “great pomp,” and too often with no better motive than curiosity. And though ministers do not now stand as prisoners to make a defence for their lives, yet numbers affect to sit in judgment upon them, desirous to make them offenders for a word, rather than to learn from them the truth and will of God, for the salvation of their souls But the pomp of this appearance was outshone by the real glory of the poor prisoner at the bar. What was the honour of their fine appearance, compared with that of Paul's wisdom, and grace, and holiness; his courage and constancy in suffering for Christ! It is no small mercy to have God clear up our righteousness as the light, and our just dealing as the noon-day; to have nothing certain laid to our charge. And God makes even the enemies of his people to do them right.

1. Then when Festus. The second action is described in this place, wherein Paul hath as hard a combat, and is in no less danger than in the first. Seeing he was left in bonds, Festus might suspect that the cause was doubtful, and so gather an unjust prejudice. But there was another thing which was cause of great danger. We know that new rulers, because they will win the favor of those who are in the provinces, use to grant them many things at their first coming; so that it was to be thought that the death of Paul should be to Festus a fine means to win favor with all. Therefore, the faith of the holy man is assailed afresh with a new trial, as if the promise had been vain whereto he had hitherto trusted; but the grace of God doth so much the more plainly show itself in delivering him, because, contrary to all hope, he is delivered out of the jaws of death. The Jews prevent the governor with their false accusations, yet they do not as yet seek to have him punished, but they do only desire that he may not be brought into any foreign court to plead his cause. They desire that ambitiously as a great benefit, which was to look to equal. How is it then that they do not obtain, save only because God doth hold the mind of Festus, so that he doth stoutly deny that which he was afterward ready to grant? And as the Lord did then hold his mind bound with the secret bridle of his providence, so when he granted him freedom of will he bound his hands, that he could not execute that which he would. Let this confidence support us in dangers, and let it also stir us up to call upon God; and let this make our minds quiet and calm, in that the Lord, in stretching forth his hand, and breaking such a strong conspiracy, did show an eternal example of his power in defending his.

5. Those, therefore. It is in the Greek word for word, [literally] Those who are mighty or able; yet he meaneth those who can conveniently. Also, we may easily conjecture, that they did object the trouble and charges, and besought the governor that he would not make weary with a superfluous journey so many of their chief men, and also certain which were very aged; but would rather (which he might easily do) command Paul to be brought by a few keepers [guards]. Therefore, lest they complain that he is burdenous unto them, he unloadeth them of this necessity, and giveth them leave to choose out from among themselves such as they will. In the mean season, he doth sufficiently declare that he doth not believe their false reports; and he professeth that he will be an upright judge, and will do nothing but according to the truth of the matter. The next sentence also is diversely read among the Grecians. For some books [manuscripts] have the same which is in the old interpreter but eight or ten days. If this reading like us, the sense shall be, that the governor came shortly after to Cesarea, lest the Jews should be importunate upon him under color of his long tarriance. The other reading, which is more usual among the Grecians, shall have another meaning; though he stayed long enough at Jerusalem to hear the matter, yet did he not hearken to their requests, who would have Paul brought thither; whence we may gather a probable conjecture, that he already knew of their laying await.

7. Many and grievous crimes. So long as Paul lived under the law, his integrity was well known and famous. Again, when he was converted to Christ, he was a singular pattern of innocence. Yet we see how he is subject to many slanders, cruel and false accusations. And this is almost always the estate of the servants of Christ, wherefore they must be the more courageous, to pass valiantly through evil report and good report; neither let them think it strange to be evil reported of where they have done good.

In the mean season, they must do their endeavor, that they may not only have a clear conscience before God, but that they may be very well able to defend themselves before men, when they have time and place. For Paul doth not fail in his cause, but courageously setteth the defense of his innocency against their false crimes. Furthermore, let us note that the wicked can never be bridled, but they will speak evil of good men, and will impudently slander them; for they resemble the nature of Satan, by whose spirit they are led. Therefore, whereas we be commanded to stop the mouth of the wicked, it must not be so taken as if he shall be free from all backbiting, “Ab omni falsa obtrectatione,” from all groundless detractation. whosoever shall behave himself uprightly, but that our life may answer for us, and may wipe away all blots of false infamy. So we see the adversaries of Paul, though they had a favorable judge, yet their slanders were all in vain, seeing he did defend and avouch his innocency by his deeds. And yet it is likely that they wanted not false witnesses, neither were they slack in suborning them; but because the Lord giveth his servants invincible strength, so that the brightness of honesty doth drive away their vain clouds; they are ashamed, and at length they depart from the judgment-seat with this infamy, that they were false accusers. But the defense of Paul doth show what things the Jews laid principally to his charge. The first crime was ungodliness against God, that he overthrew the law and polluted the temple; the other, rebellion against Caesar and the Roman empire, because he raised tumults everywhere. He was helped by the singular grace of God to answer and refute both, who maketh the innocence of his as bright as the morning.

Acts 25:9-12

9. And Festus, being 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? 10. But Paul said, I stand before Caesar’s judgment-seat, where I must be judged: to the Jews have I done no wrong, as thou thyself knowest full well. 11. And if I do injury, or have committed any thing worthy of death, I refuse not to die; but if there be nothing of these things whereof they accuse me, no man can deliver me to them. I appeal to Caesar. 12. Then spake Festus with the council, and said, Hast thou appealed to Caesar? to Caesar shalt thou go.

9. And Festus. Whether Festus knew somewhat of their laying await, (which we may well conjecture) or whether he were altogether ignorant thereof, he dealeth unjustly with Paul; and we see how soon those are drawn unto all corruption which are not guided by the Spirit of God. For Festus doth not openly contemn or hate Paul; but ambition, and peradventure also desire of gain, got the upper hand, so that, for pleasing the other part, he doth unjustly bring him in danger of death; also, it is likely that he was enticed with the smell [hope] of some reward to hearken so courteously to the priests. Notwithstanding, I marvel that he giveth Paul leave to choose, and doth not rather, according to this authority, command them to carry him whether he would or no. Surely we gather that he was kept back with fear, lest he should infringe the privilege of the city of Rome, “Jus Romanae civitatis,” the privilege of a Roman citizen. which was a very odious crime. Notwithstanding, he studied craftily to persuade Paul not to refuse to be judged at Jerusalem. For he was not ignorant of that which indeed came to pass, that a citizen of Rome might lawfully appeal, so that he could then go no farther. Nevertheless, it was no thank to him that he was not delivered into the hands of murderers. “Quo minus sceleratis latronibus mactandum objiceret,” that he did not expose himself to be murdered by nefarious assassins.

10. I stand at Caesar’s judgment-seat. Because Paul seeth that he is betrayed into the hands of the Jews through the ambition of the governor, he objecteth the privilege of the city of Rome. He had submitted himself modestly, if he had commanded him to do “Si impetrasset,” if he had obtained. that which was just and equal. Now, because the governor doth not his duty willingly, necessity compelleth the holy man to defend himself by law; and by this means the Lord delivereth him now again, even when he was almost given over into the hands of the enemies. And whereas he desireth to have his matter handled before Caesar’s judgment-seat, he doth not, therefore, make the doctrine of the gospel subject to the judgment of a profane and wicked man; but being ready to give an account of his faith everywhere, he appealeth from that court where he could no longer hope for equity. Furthermore, though the citizens of Rome did retain their privilege, yet the order was then altered, because the Caesars had taken into their own hands the judging of the people, “Judicium populi,” the right of judging (formerly) in the people, as if they would be good maintainers and patrons of common liberty.

To the Jews have I done. Because those whose consciences do accuse them, and which mistrust their matter, fly unto certain odd excuses and exceptions, Paul turneth away from himself this opinion. And surely the ministers of Christ ought to have no less care to make their innocency known than to save their life. If Paul had flatly denied to answer for himself, the enemies would have triumphed, and the doubtfulness of an evil conscience should have been objected to him to the reproach of the gospel. But now when he citeth the governor himself to be a witness of his integrity, and doth refuse no punishment if he should be found guilty, he cutteth off all occasion of slanderous reports. Therefore, he showeth that he doth not seek to save himself by turning his back, “Tergiversandi,” by tergiversation. but flyeth unto the fortress of a just defense, that he may there save himself from injury, seeing his adversaries have hitherto handled him unjustly; and now refusing to deal with him any longer by law, they go about to have him murdered. Neither doth Paul go behind the president’s back to tell him that he doth unjustly, in that he doth so dally with his accusers; and therewithal he doth, as it were, bridle his lust, so that he dare go no farther.

11. I appeal unto Caesar. After that he hath professed that he doth not refuse to die if he be found guilty, he freely useth such helps as he could find at the hands of men. Wherefore, if we be at any time brought into like straits, we must not be superstitious, but we may crave help of the laws and politic order. Because it is written, that magistrates are made and appointed by God to the praise of the godly (Romans 13:3; and 1 Peter 2:13). Neither was Paul afraid to go to law under an unbelieving judge; for he which appealeth commenceth a new action.

Therefore, let us know that God, who hath appointed judgment-seats, doth also grant liberty to his to use the same lawfully. Therefore, those mistake Paul who think that he doth flatly condemn the Corinthians, (1 Corinthians 6:1) because they require help of the magistrate for defense of their right, seeing he reproveth in that place a manifest fault, to wit, because they could suffer no wrong, and because they were too much set upon suing one another, whereby they caused the gospel to be evil spoken of.

12. Festus having talked with the council The governors did use to have certain of the chief citizens which did attend upon them, and sat with them in judgment, that they might decree nothing without the consent of the council. Furthermore, it doth seem that Festus pronounced this with indignation, when he said interrogatively, Hast thou appealed to Caesar? to wit, because it grieved him that he could not do the Jews such a pleasure as he desired; though I leave that indifferent, because it is neither of any great importance, and it leaneth only to a conjecture.

Acts 25:13-21

13. And after certain days, king Agrippa and Bernice came to Cesarea to salute Festus. 14. And when they had stayed there many days, Festus rehearsed Paul’s cause to the king, saying, There is a certain man left in bonds of Felix: 15. About whom, when I came to Jerusalem, the high priests and elders of the Jews informed me, requiring judgment against him. 16. To whom I answered, It is not the custom of the Romans for favor to deliver any man that he should perish, before he that is accused have his accusers face to face, and have license to answer for himself, concerning the crime laid against him. 17. Therefore, when they were come hither without delay, on the morrow I sat on the judgment-seat, and commanded the man to be brought. 18. Against whom when the accusers stood up, they brought none accusation concerning such things as I supposed: 19. But they had certain questions concerning their superstition (or religion) against him, and concerning one Jesus which was dead, whom Paul affirmed to be alive. 20. And because I doubted of this question, I asked him if he would go to Jerusalem, and there be judged of these things. 21. And when Paul had appealed, that he might be kept unto the knowledge of Augustus, I commanded him to be kept until I might send him to Caesar.

13. And after certain days. This long narration tendeth to this end, that we may know that though the handling of the cause were broken off, yet were Paul’s bands famous; and that he was nevertheless brought out of prison, that he might make profession of his faith, and dispute touching the gospel before a famous auditory; and again, that though he were contemned, yet was he not counted a wicked person, lest the glory of Christ should be abased by his slander and reproach, yea, that he had more liberty to preach the gospel being in prison, than if he had lived free in a private house.

King Agrippa and Bernice. It is certain that this Agrippa was son to Agrippa the elder, whose filthy and detestable death was set down in the twelfth chapter. When this man was made king of Chalcis, in his uncle’s stead, after the decease of his father, he did afterward obtain a more large dominion. “Tetrarchiam,” tetrarchy. Bernice, of whom mention is made in this place, was his own natural sister, which was first married to Herod; king of Chalcis, her uncle, and did keep herself widow a certain season after his death, yet she did not live honestly and chastely during that time; for her great familiarity with her brother Agrippa was suspected. And to the end she might not be counted an incestuous person, she married with Polemon, king of Cilicia. Notwithstanding, because she gave herself more to lust than to chastity, she forsook him. The historiographers do nowhere say that she was her brother’s wife; and Josephus, in his Life, assigned her a dominion of her own in part of Galilee. Therefore, it is to be thought that forasmuch as they were hardened in their wickedness, they dwelt together, not regarding what men did say; yet did they abstain from marriage, lest their incestuous marriage should betray and also augment their crime. Neither is it any marvel that he came for honor’s sake to salute the governor, who did reign only at the will and pleasure of another, and did depend upon the beck and favor of the Emperor of Rome, which he was to retain and nourish by means of the governor.

14. When many days. Therefore, when (after some time was spent) they wanted matter of talk, as idle men use to invent somewhat whereon they may talk, mention was made of Paul; for Luke meant to note that, when he said that after many days were idly spent, Festus told the king of a certain man which lay bound. And although he doth here both touch the malice of the priests, and also make a show of wonderful equity on his part, yet in that he shortly after cleareth the party which was accused, he condemneth himself unawares, when as he confesseth that he was enforced to appeal that he might not be carried to Jerusalem.

But when Festus commendeth the Romans, he showeth what doth beseem judges. And if nature did tell profane men thus much, that they must admit no such favor as may oppress the guiltless, how much more must judges (who have the light of the word of God) be careful to avoid all corruption.

18. They laid no such crime to his charge. I marvel why Festus doth say, that there was no such crime objected to Paul as he supposed, seeing he was accused of sedition; but we may again conjecture by this, yea, plainly know, that their accusations were so vain, that they ought not to have been brought before the judgment-seat; as if a man did utter a slanderous speech unadvisedly. For which cause he saith, that the state of the cause did consist in questions of the law. Therefore, we see that he putteth a difference between those offenses which were wont to be punished by man’s laws, and the controversy which was between Paul and the Jews; not that the religion ought to be corrupted freely, “Impune violari.” he violated with impunity. or that their malapertness is tolerable, who overthrow the worship of God with their own inventions; but because the man being a Roman, cared not for Moses’ law; therefore he speaketh so disdainfully when he saith, that they did strive about their superstition; though this word δεισιδαιμονια be taken of the Grecians, as well in good as evil part; to wit, because the worshipping of false gods was common in all places. Notwithstanding, his meaning is, that he careth not what manner of religion the Jews have. And no marvel if a man which was an ethnic, [heathen] and had not learned that the rule of godliness must be fet [sought] from the mouth of God, know not how to distinguish between the pure worship of God and superstitions.

Wherefore, we must hold fast that mark whereby we may discern the one from the other, that there is no godliness but that which is grounded in the knowledge of faith, lest we grabble [grope] in darkness. Moreover, the Romans were so drunken with prosperous success, that they thought that they were more acceptable to God than any other; as at this day the Turks, by reason of their manifold victories, deride the doctrine of Christ. This was a lamentable case, that a man being an unbeliever and idolater, sitteth as judge amidst the Jews, to give judgment of the sacred oracles of God according to his ignorance, but all the fault was in Paul’s adversaries, who did not care for the majesty of God, so they might satisfy and obey their own madness. Notwithstanding, there rested nothing for Paul to do, but to clear himself of those crimes which were laid against him. So at this day, though inward brawls, which are among Christians, do defame the name of Christ and his gospel among the Turks and Jews, yet the defenders of holy doctrine are unworthily blamed, which are enforced to enter the combat.

Of one Jesus. It is not to be doubted but that Paul intreated, both gravely and with such vehemency as became him, of the resurrection of Christ; but Festus, by reason of his pride, thought it no meet matter for him to occupy his head about. He doth not, indeed, openly deride Paul, but he showeth plainly how negligently he heard him when he disputed of Christ. Whereby we see how little preaching availeth, yea, that it availeth nothing at all, unless the Spirit of God do inwardly touch the hearts of men. For the wicked do lightly pass over whatsoever is spoken, as if a man should tell them a tale of Robin Hood. “Acsi quis fabulas narraret,” as if one were telling them fables. Wherefore, there is no cause why the carelessness of many should trouble us at this day, seeing Paul prevailed nothing with Festus. But this place doth witness that many speeches did pass in the handling of the matter, whereof Luke maketh no mention. For he had spoken nothing as yet of Christ, and yet this latter narration doth show that Paul intreated seriously before the Jews of his death and resurrection. Which could not be, but he must needs intreat of the principal points of the gospel. Therefore, I guess that Paul did so handle the matter, that when he had refuted the false accusations of the Jews, wherewith they went about to burden him before the governor, having gotten a fit occasion, he began afterward to speak freely of Christ.

Acts 25:22-27

22. And Agrippa said unto Festus, I would also myself hear the man. Tomorrow, saith he, thou shalt hear him. 23. And on the morrow, when Agrippa was come, and Bernice, with great pomp, and was entered into the common hall with the chief captains, and the principal men of the city, at Festus’ commandment Paul was brought. 24. And Festus saith, King Agrippa, and all men which are present with us, ye see this man, about whom all the multitude of the Jews hath called upon me, both at Jerusalem and here, crying that he ought not to live any longer. 25. Yet have I found that he hath committed nothing worthy of death, and because he hath appealed unto Augustus, I have determined to send him. 26. Of whom I have no certain thing to write unto my lord. Wherefore I have brought him forth unto you, and chiefly unto thee, O king Agrippa, that, after examination had, I may have somewhat to write. 27. For it seemeth to me an unmeet thing to send a prisoner, and not to show the crimes whereof he is accused.

22. I would also. By this we may gather that Agrippa did so desire to hear Paul, that he was ashamed to make his desire known, lest Festus should think that he came for some other end than to salute him. And it may be that not only curiosity did move him to be desirous to hear Paul, but because he did hope to profit by hearing him. Notwithstanding, we may easily gather by this how cold his desire was, because he suffered many days to pass before he showeth any sign of his desire, because he was more in love with earthly commodities, which he counted better. Neither durst he make any words; neither did he pass for uttering any speech until such time as Festus did of his own accord will him so to do. So that the holy minister of Christ is brought forth as on a stage, that a profane man may cheer up his guest, save only that Festus will be holpen with the advice of Agrippa and his company, that he may let Caesar understand how diligent he is. But the matter was turned to another end by the secret providence of God. Neither need we doubt but that such report went abroad as made much for the confirmation of the godly; and it may be also that some of the hearers were touched, and did conceive seed of faith, which did afterward bring forth fruit in due time. But admit none of them did embrace Christ sincerely and from his heart, this was no small profit, that the unskillful were appeased after that the malice of the enemies was discovered, that they might not be inflamed with such hatred against the gospel. Impiety was made ashamed, and the faithful did gather new strength, so that they were confirmed more and more in the gospel.

23. And on the morrow. Agrippa and his sister do not come like humble disciples of Christ, but they bring with them such pomp and gorgeousness as may stop their ears and blind their eyes; and it is to be thought that like haughtiness of mind was joined with that gorgeous and great pomp. No marvel, therefore, if they were not brought to obey Christ. Notwithstanding, it seemeth that Luke maketh mention of the pomp, that we might know that, in a great assembly, and before choice witnesses, whose authority was great, Paul had leave granted not only to plead his matter as a party defendant, but also to preach the gospel. For he cometh forth as in the person of a teacher, that he may set forth the name of Christ. So that the truth of God brake out of his bands, which was forthwith spread abroad everywhere with a free course; yea, it came even unto us. By this word φαντασια, Luke understandeth that which we call commonly preparation or pomp. “Apparentiam,” show. But there must other furniture be brought unto the spiritual marriage of Jesus Christ.

26. That after examination had. We cannot tell whether the governor, in acquitting Paul before them, doth seek by this policy to entice him to let his appeal fall. For it was a thing credible that he might easily be persuaded to lay away fear, and to submit himself to the judgment and discretion of a just judge, especially if Agrippa should give his friendly consent. To what end soever he did it, he condemneth himself of iniquity by his own mouth, in that he did not let a guiltless man go free whom he is now ashamed to send unto Caesar, having nothing to lay against him. This did also come to pass by the wonderful providence of God, that the Jews themselves should give a former judgment on Paul’s side. Peradventure, the governor goeth subtilely to work, that he may pick out what the king and the chief men of Cesarea do think, that if it so fall out that Paul be set at liberty, he may lay the blame on their necks. For he would not have the priests to be his enemies for nothing, upon whom a good part of Jerusalem did depend, and that was the best way that he could take in writing to Caesar to intermingle the authority of Agrippa. But the Lord (to whom it belongeth to govern events contrary to man’s expectation) had respect unto another thing, to wit, that when the clouds of false accusations were driven away, Paul might more freely avouch sound doctrine.

Chapter 26

Acts 26:1-8

1. And Agrippa said unto Paul, Thou art permitted to answer for thyself. Then Paul stretched forth his hand, and answered for himself: 2. I think myself happy, O king Agrippa, because I shall answer this day before thee of all the things whereof I am accused of the Jews; 3. Seeing thou art most expert in all those customs and questions which are among the Jews: wherefore I beseech thee hear me patiently. 4. My life which I have led from my youth, which was at the first in mine own nation at Jerusalem, know all the Jews; 5. Who knew me before since the beginning, if they would testify, that after the most strait sect of our religion 1 lived a Pharisee. 6. And now I stand subject to judgment for the hope of the promise which God made to our fathers: 7. Whereunto our twelve tribes, serving God instantly day and night, hope to come. For which hope, king Agrippa, I am accused of the Jews. 8. Why doth it seem to you a thing incredible, if God raise the dead?

CHAPTER 25

Ac 25:1-12. Festus, Coming to Jerusalem, Declines to Have Paul Brought Thither for Judgment, but Gives the Parties a Hearing on His Return to Cæsarea--On Festus Asking the Apostle if He Would Go to Jerusalem for Another Hearing before Him, He Is Constrained in Justice to His Cause to Appeal to the Emperor.

1-3. Festus ... after three days ... ascended ... to Jerusalem--to make himself acquainted with the great central city of his government without delay.

4-6. answered that Paul should be kept--rather, "is in custody."

at Cæsarea, and ... himself would depart shortly thither.

7. the Jews ... from Jerusalem--clamorously, as at Jerusalem; see Ac 25:24.

many and grievous complaints against Paul--From his reply, and Festus' statement of the case before Agrippa, these charges seem to have been a jumble of political and religious matter which they were unable to substantiate, and vociferous cries that he was unfit to live. Paul's reply, not given in full, was probably little more than a challenge to prove any of their charges, whether political or religious.

9-10. Festus, willing to do the Jews a pleasure--to ingratiate himself with them.

said, Wilt thou go up to Jerusalem, and ... be judged ... before me--or, "under my protection." If this was meant in earnest, it was temporizing and vacillating. But, possibly, anticipating Paul's refusal, he wished merely to avoid the odium of refusing to remove the trial to Jerusalem.

11. I appeal to Cæsar--The right of appeal to the supreme power, in case of life and death, was secured by an ancient law to every Roman citizen, and continued under the empire. Had Festus shown any disposition to pronounce final judgment, Paul, strong in the consciousness of his innocence and the justice of a Roman tribunal, would not have made this appeal. But when the only other alternative offered him was to give his own consent to be transferred to the great hotbed of plots against his life, and to a tribunal of unscrupulous and bloodthirsty ecclesiastics whose vociferous cries for his death had scarcely subsided, no other course was open to him.

12. Festus--little expecting such an appeal, but bound to respect it.

having conferred with the council--his assessors in judgment, as to the admissibility of the appeal.

said, Hast thou--for "thou hast."

to Cæsar shalt thou go--as if he would add perhaps "and see if thou fare better."

Ac 25:13-27. Herod Agrippa II ON A Visit to Festus, Being Consulted by Him on Paul's Case, Desires to Hear the Apostle, Who Is Accordingly Brought Forth.

13. King Agrippa--great-grandson of Herod the Great, and Drusilla's brother (see on Ac 24:24). On his father's awful death (Ac 12:23), being thought too young (seventeen) to succeed, Judea, was attached to the province of Syria. Four years after, on the death of his uncle Herod, he was made king of the northern principalities of Chalcis, and afterwards got Batanea, Iturea, Trachonitis, Abilene, Galilee, and Perea, with the title of king. He died A.D. 100, after reigning fifty-one years.

and Bernice--his sister. She was married to her uncle Herod, king of Chalcis, on whose death she lived with her brother Agrippa--not without suspicion of incestuous intercourse, which her subsequent licentious life tended to confirm.

came to salute Festus--to pay his respects to him on his accession to the procuratorship.

14-15. when there many--"several"

days, Festus declared Paul's cause--taking advantage of the presence of one who might be presumed to know such matters better than himself; though the lapse of "several days" ere the subject was touched on shows that it gave Festus little trouble.

16-21. to deliver any man to die--On the word "deliver up," see on Ac 25:11.

22-27. I would also hear--"should like to hear."

the man myself--No doubt Paul was fight when he said, "The king knoweth of these things ... for I am persuaded that none of these things are hidden from him; for this thing was not done in a corner" (Ac 26:26). Hence his curiosity to see and hear the man who had raised such commotion and was remodelling to such an extent the whole Jewish life.

Now when Festus was come into the province - By the province is meant Judea; for, 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 afterwards 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. xx. 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, after he had tarried three days, he went up to Jerusalem, to acquaint himself with the nature and complexion of the ecclesiastical government of the Jews; no doubt, for the purpose of the better administration of justice among them.

The high priest - informed him against Paul - They supposed that as Felix, to please them, on the resignation of his government, had left Paul bound, so Festus, on the assumption of it, would, to please them, deliver him into their hand; but, as they wished this to be done under the color of justice, they exhibited a number of charges against Paul, which they hoped would appear to Festus a sufficient reason why a new trial should be granted; and he be sent to Jerusalem to take this trial. Their motive is mentioned in the succeeding verse.

Festus answered, that Paul should be kept at Caesarea - It is truly astonishing that Festus should refuse this favor to the heads of the Jewish nation, which, to those who were not in the secret, must appear so very reasonable; and especially as, on his coming to the government, it might be considered an act that was likely to make him popular; and he could have no interest in denying their request. But God had told Paul that he should testify of him at Rome; and he disposed the heart of Festus to act as he did; and thus disappointed the malice of the Jews, and fulfilled his own gracious design.

He - would depart shortly - So had the providence of God disposed matters that Festus was obliged to return speedily to Caesarea; and thus had not time to preside in such a trial at Jerusalem. And this reason must appear sufficient to the Jews; and especially as he gave them all liberty to come and appear against him, who were able to prove the alleged charges.

Let them - which among you are able - Οἱ δυνατοι, Those who have authority; for so is this word often used by good Greek authors, and by Josephus. Festus seems to have said: "I have heard clamours from the multitude relative to this man; but on such clamours no accusation should be founded: yourselves have only the voice of the multitude as the foundation of the request which you now make. I cannot take up accusations which may affect the life of a Roman citizen on such pretenses. Are there any respectable men among you; men in office and authority, whose character is a pledge for the truth of their depositions, who can prove any thing against him? If so, let these come down to Caesarea, and the cause shall be tried before me; and thus we shall know whether he be a malefactor or not."

When he had tarried - more than ten days - The strangeness of this mode of expression suggests the thought that our printed text is not quite correct in this place; and this suspicion is confirmed by an examination of MSS. and versions: ἡμερας ου πλειους οκτω η δεκα, Not more than Eight Or ten days, is the reading of ABC, several others of great respectability, with the Coptic, Armenian, and Vulgate. Griesbach admits this reading into the text: and of it Professor White says, Lectio indubie genuina: "This is doubtless the genuine reading."

The Jews - laid many and grievous complaints against Paul - As they must have perceived that the Roman governors would not intermeddle with questions of their law, etc., they no doubt invented some new charges, such as sedition, treason, etc., in order to render the mind of the governor evil affected towards Paul; but their malicious designs were defeated, for assertion would not go for proof before a Roman tribunal: this court required proof, and the blood-thirsty persecutors of the apostle could produce none.

While he answered for himself - In this instance St. Luke gives only a general account, both of the accusations and of St. Paul's defense. But, from the words in this verse, the charges appear to have been threefold:

1. That he had broken the law.

2. That he had defiled the temple.

3. That he dealt in treasonable practices: to all of which he no doubt answered particularly; though we have nothing farther here than this, Neither against the law of the Jews, neither against the temple, nor yet against Caesar, have I offended any thing at all.

Willing to do the Jews a pleasure - This was merely to please them, and conciliate their esteem; for he knew that, as Paul was a Roman citizen, he could not oblige him to take a new trial at Jerusalem.

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.

As thou very well knowest - The record of this trial before Felix was undoubtedly left for the inspection of Festus; for, as he left the prisoner to his successor, he must also leave the charges against him, and the trial which he had undergone. Besides, Festus must be assured of his innocence, from the trial through which he had just now passed.

For if I be an offender - If it can be proved that I have broken the laws, so as to expose me to capital punishment, I do not wish to save my life by subterfuges; I am before the only competent tribunal; here my business should be ultimately decided.

No man may deliver me unto them - The words of the apostle are very strong and appropriate. The Jews asked as a favor, χαριν, from Festus, that he would send Paul to Jerusalem, Act 25:3. Festus, willing to do the Jews χαριν, this favor, asked Paul if he would go to Jerusalem, and there be judged, Act 25:9. Paul says, I have done nothing amiss, either against the Jews or against Caesar; therefore no man με δυναται αυτοις χαρισασθαι, can make a Present of me to them; that is, favor them so far as to put my life into their hands, and thus gratify them by my death. Festus, in his address to Agrippa, Act 25:16, admits this, and uses the same form of speech: It is not the custom of the Romans, χαριζεσθαι, gratuitously to give up any one, etc. Much of the beauty of this passage is lost by not attending to the original words. See on Act 25:16 (note).

I appeal unto Caesar - A freeman of Rome, who had been tried for a crime, and sentence passed on him, had a right to appeal to the emperor, if he conceived the sentence to be unjust; but, even before the sentence was pronounced, he had the privilege of an appeal, in criminal cases, if he conceived that the judge was doing any thing contrary to the laws. Ante sententiam appellari potest in criminali negotio, si judex contra leges hoc faciat. - Grotius.

An appeal to the emperor was highly respected. The Julian law condemned those magistrates, and others having authority, as violaters of the public peace, who had put to death, tortured, scourged, imprisoned, or condemned any Roman citizen who had appealed to Caesar. Lege Julia de vi publica damnatur, qui aliqua potestate praeditus, Civem Romanum ad Imperatorem appellantem necarit, necarive jusserit, torserit, verberauerit, condemnaverit, in publica vincula duci jusserit. Pauli Recept. Sent. lib. v. t. 26.

This law was so very sacred and imperative, that, in the persecution under Trajan, Pliny would not attempt to put to death Roman citizens who were proved to have turned Christians; hence, in his letter to Trajan, lib. x. Ep. 97, he says, Fuerunt alii similis amentiae, quos, quia cives Romani erant, annotavi in urbem remittendos. 'There were others guilty of similar folly, whom, finding them to be Roman citizens, I have determined to send to the city." Very likely these had appealed to Caesar.

Conferred with the council - From this circumstance, we may learn that the appeal of Paul to Caesar was conditional; else Festus could not have deliberated with his council whether it should be granted; for he had no power to refuse to admit such an appeal. We may, therefore, understand Paul thus: "I now stand before a tribunal where I ought to be judged; if thou refuse to hear and try this cause, rather than go to Jerusalem, I appeal to Caesar." Festus, therefore, consulted with the council, whether he should proceed to try the cause, or send Paul to Rome; and it appears that the majority were of opinion that he should be sent to Caesar.

Hast thou appealed unto Caesar, etc. - Rather, Thou hast appealed unto Caesar, and to Caesar thou shalt go. The Jews were disappointed of their hope; and Festus got his hand creditably drawn out of a business with which he was likely to have been greatly embarrassed.

King Agrippa - This was the son of Herod Agrippa, who is mentioned Act 12:1. Upon the death of his father's youngest brother, Herod, he succeeded him in the kingdom of Chalcis, by the favor of the Emperor Claudius: Jos. Antiq. lib. xx. cap. 4, s. 2; and Bell. lib. ii. cap. 12, s. 1. Afterwards, Claudius removed him from that kingdom to a larger one, giving him the tetrarchy of Philip, which contained Trachonitis, Batanea, and Gaulonitis. He gave him, likewise, the tetrarchy of Lysanias, and the province which Varus had governed. Jos. Antiq. lib. xx. cap. 6, s. 1; Bell. lib. ii. cap. 19, s. 8. Nero made a farther addition, and gave him four cities, Abila, Julias in Peraea, Tarichaea and Tiberias in Galilee: Jos. Antiq. lib. xx. cap. 7, s. 4; Bell. lib. ii. cap 13, s. 2. Claudius gave him the power of appointing the high priest among the Jews; Joseph. Antiq. lib. xx. cap. 1, s. 3; and instances of his exercising this power may be seen in Joseph. Antiq. lib. xx. cap. 7, s. 8, 11. This king was strongly attached to the Romans, and did every thing in his power to prevent the Jews from rebelling against them; and, when he could not prevail, he united his troops to those of Titus, and assisted in the siege of Jerusalem: he survived the ruin of his country several years. See Bishop Pearce and Calmet.

Bernice, or, as she is sometimes called, Berenice, was sister of this Agrippa, and of the Drusilla mentioned Act 24:24 : She was at first married to her uncle Herod, king of Chalcis, Jos. Antiq. lib. xix. cap. 9, s. 1; and, on his death, went to live with her brother Agrippa, with whom she was violently suspected to lead an incestuous life. Juvenal, as usual, mentions this in the broadest manner - Sat. vi. ver. 155: -

Deinde adamas notissimus, et Berenices

In digito factus pretiosior: hunc dedit olim

Barbarus incestae, dedit hunc Agrippa sorori. "Next, a most valuable diamond, rendered more precious by being put on the finger of Berenice; a barbarian gave it to this incestuous woman formerly; and Agrippa gave this to his sister."

Josephus mentions the report of her having criminal conversation with her brother Agrippa, φημης επισχουσης, ὁτι τἀδελφῳ συνῃει. To shield herself from this scandal, she persuaded Polemo, king of Cilicia, to embrace the Jewish religion, and marry her; this he was induced to do on account of her great riches; but she soon left him, and he revolted to heathenism: see Jos. Antiq. lib. xx. cap. 7, s. 3. After this, she lived often with her brother, and her life was by no means creditable; she had, however, address to ingratiate herself with Titus Vespasian, and there were even rumors of her becoming empress - propterque insignem reginae Berenices amorem, cui etiam nuptias pollicitus ferebatur. - Suet. in Vit. Titi. Which was prevented by the murmurs of the Roman people: Berenicen statim ab urbe dimisit, invitus invitam. - Ibid. Tacitus also, Hist. lib. ii. cap. 1, speaks of her love intrigue with Titus. From all accounts she must have been a woman of great address; and, upon the whole, an exceptionable character.

Declared Paul's cause unto the king - Festus knew that Agrippa was better acquainted with such matters than he was; and he wished, in some sort, to make him a party in this business.

Desiring to have judgment against him - Instead of δικην, judgment, καταδικην, condemnation, sentence of death, is the reading of ABC, and several others, which is probably genuine. This is evidently the meaning of the place, whichever reading we prefer. Nothing could satisfy these men but the death of the apostle. It was not justice they wanted, but his destruction.

It is not the manner of the Romans to deliver any man to die - Χαριζεσθαι τινα ανθρωπον, To Make a Present of any man; gratuitously to give up the life of any man, through favor or caprice. Here is a reference to the subject discussed on Act 25:11.

Before that he which is accused have the accusers face to face, etc. - For this righteous procedure the Roman laws were celebrated over the civilized world. Appian, in his Hist. Roman., says: ου πατριον σφισιν ακριτους καταδικαζεσθαι. It is not their custom to condemn men before they have been heard. And Philo De Praesid. Rom., says: τοτε γαρ κοινους ἑαυτους παρεχοντες δικαϚας εξ ισου, και των κατηγορων και απολογουμενων ακουομενοι, μηδενος ακριτου προκαταγινωσκειν αξιουντες, εβραβευον ουτε προς εχθραν, ουτε προς χαριν, αλλα προς την φυσιν της αληθειας, τα δοξαντα ειναι δικαια. "For then, by giving sentence in common, and hearing impartially both plaintiff and defendant, not thinking it right to condemn any person unheard, they decided as appeared to them to be just; without either enmity or favor, but according to the merits of the case." See Bp. Pearce. England can boast such laws, not only in her statute books, but in constant operation in all her courts of justice. Even the king himself, were he so inclined, could not imprison nor punish a man without the regular procedure of the law; and twelve honest men, before whom the evidence has been adduced, the case argued, and the law laid down and explained, are ultimately to judge whether the man be guilty or not guilty. Here, in this favored country, are no arbitrary imprisonments - no Bastiles - no lettres de cachet. Lex facit Regem: the law makes the king, says Bracton, and the king is the grand executor and guardian of the laws - laws, in the eyes of which the character, property, and life of every subject are sacred.

They brought none accusation of such things as I supposed - It was natural for Festus, at the first view of things, to suppose that Paul must be guilty of some very atrocious crime. When he found that he had been twice snatched from the hands of the Jews; that he had been brought to Caesarea, as a prisoner, two years before; that he had been tried once before the Sanhedrin, and once before the governor of the province; that he had now lain two years in bonds; and that the high priest and all the heads of the Jewish nation had united in accusing him, and whose condemnation they loudly demanded; when, I say, he considered all this, it was natural for him to suppose the apostle to be some flagitious wretch; but when he had tried the case, and heard their accusations and his defense, how surprised was he to find that scarcely any thing that amounted to a crime was laid to his charge; and that nothing that was laid to his charge could be proved!

Questions - of their own superstition - Περι της ιδιας δειδιδαιμονιας; Questions concerning their own religion. Superstition meant something as bad among the Romans as it does among us; and is it likely that Festus, only a procurator, should thus speak to Agrippa, a King, concerning his own religion? He could not have done so without offering the highest insult. The word δεισιδαιμονια must therefore simply mean religion - the national creed, and the national worship, as I have at large proved it to mean, in the observations at the end of Act 17:34.

And of one Jesus, which was dead, etc. - In this way does this poor heathen speak of the death and resurrection of Christ! There are many who profess Christianity that do not appear to be much farther enlightened.

I doubted of such manner of questions - Such as, whether he had broken their law, defiled their temple; or whether this Jesus, who was dead, was again raised to life.

Unto the hearing of Augustus - Εις την του ΣεβαϚου διαγνωσιν; To the discrimination of the emperor. For, although σεβαϚος is usually translated Augustus, and the Roman emperors generally assumed this epithet, which signifies no more than the venerable, the august, get here it seems to be used merely to express the emperor, without any reference to any of his attributes or titles.

I would also hear the man myself - A spirit of curiosity, similar to that of Herod, Luk 23:8.

As Herod, the father of this Agrippa, had been so active an instrument in endeavoring to destroy Christianity, having killed James, and was about to have put Peter to death also, had not God sent him to his own place, there is no doubt that Agrippa had heard much about Christianity; and as to St. Paul, his conversion was so very remarkable that his name, in connection with Christianity, was known, not only throughout Judea, but through all Asia Minor and Greece. Agrippa, therefore might naturally wish to see and hear a man of whom he had heard so much.

With great pomp - Μετα πολλης φαντασιας; With much phantasy, great splendor, great parade, superb attendance or splendid retinue: in this sense the Greek word is used by the best writers. Wetstein has very justly remarked, that these children of Herod the Great made this pompous appearance in that very city where, a few years before, their father, for his Pride, was smitten of God, and eaten up by worms! How seldom do the living lay any of God's judgments to heart!

The place of hearing - A sort of audience chamber, in the palace of Festus. This was not a trial of Paul; there were no Jews present to accuse him, and he could not be tried but at Rome, as he had appealed to Caesar. These grandees wished to hear the man speak of his religion, and in his own defense, through a principle of curiosity.

I have no certain thing to write - Nothing alleged against him has been substantiated.

Unto my Lord - The title Κυριος, Dominus, Lord, both Augustus and Tiberius had absolutely refused; and forbade, even by public edicts, the application of it to themselves. Tiberius himself was accustomed to say that he was lord only of his slaves, emperor or general of the troops, and prince of the senate. See Suetonius, in his life of this prince. The succeeding emperors were not so modest; they affected the title. Nero, the then emperor, would have it; and Pliny the younger is continually giving it to Trajan in his letters.

For it seemeth to me unreasonable, etc. - Every reader must feel the awkward situation in which Festus stood. He was about to send a prisoner to Rome, to appear before Nero, though he had not one charge to support against him; and yet he must be sent, for he had appealed to Caesar. He hoped therefore that Agrippa, who was of the Jewish religion, would be able to discern more particularly the merits of this case; and might, after hearing Paul, direct him how to draw up those letters, which, on sending the prisoner, must be transmitted to the emperor.

This chapter ends as exceptionably as the twenty-first. It should have begun at Act 25:13, and have been continued to the end of the twenty-sixth chapter, or both chapters have been united in one.

1. From St. Paul's appeal to Caesar, we see that it is lawful to avail ourselves, even in the cause of God, of those civil privileges with which his mercy has blessed us. It is often better to fall into the hands of the heathen than into the hands of those who, from mistaken views of religion, have their hearts filled with bitter persecuting zeal. Those who can murder a man, pretendedly for God's sake, because he does not think exactly with them on ceremonial or speculative points of divinity, have no portion of that religion which came down from God.

2. The Jews endeavored by every means to deny the resurrection of our Lord; and it seems to have been one part of their accusation against Paul, that he asserted that the man, Jesus, whom they had crucified, was risen from the dead. On this subject, a pious writer observes: "What a train of errors and miseries does one single instance of deceit draw after it; and what a judgment upon those, who, by corrupting the guards of the sepulchre, the witnesses of the resurrection of our Lord, have kept the whole nation in infidelity!" Thus it often happens in the world that one bad counsel, one single lie or calumny, once established, is the source of infinite evils.

3. The grand maxim of the Roman law and government, to condemn no man unheard, and to confront the accusers with the accused, should be a sacred maxim with every magistrate and minister, and among all private Christians. How many harsh judgments and uncharitable censures would this prevent! Conscientiously practised in all Christian societies, detraction, calumny, tale-bearing, whispering, backbiting, misunderstandings, with every unbrotherly affection, would necessarily be banished from the Church of God.

Then the high priest and the chief of the Jews appeared against Paul - In so long a time their rage was not cooled. So much louder a call had Paul to the Gentiles.

But Festus answered - So Festus's care to preserve the imperial privileges was the means of preserving Paul's life. By what invisible springs does God govern the world! With what silence, and yet with what wisdom and energy!

Let those of you who are able - Who are best able to undertake the journey, and to manage the cause. If there be any wickedness in him - So he does not pass sentence before he hears the cause.

Not more than ten days - A short space for a new governor to stay at such a city as Jerusalem. He could not with any convenience have heard and decided the cause of Paul within that time.

Bringing many accusations - When many accusations are heaped together, frequently not one of them is true.

While he answered - To a general charge a general answer was sufficient.

Art thou willing to go up to Jerusalem - Festus could have ordered this without asking Paul. But God secretly overruled the whole, that he might have an occasion of appealing to Rome.

I am standing at Cesar's judgment seat - For all the courts of the Roman governors were held in the name of the emperor, and by commission from him. No man can give me up - He expresses it modestly: the meaning is, Thou canst not. I appeal to Cesar - Which any Roman citizen might do before sentence was passed.

The council - It was customary for a considerable number of persons of distinction to attend the Roman governors. These constituted a kind of council, with whom they frequently advised.

Agrippa - The son of Herod Agrippa, Acts 12:1; and Bernice - His sister, with whom he lived in a scandalous familiarity. This was the person whom Titus Vespasian so passionately loved, that he would have made her empress, had not the clamours of the Romans prevented it.

Desiring judgment against him - As upon a previous conviction, which they falsely pretended.

It is not the custom of the Romans - How excellent a rule, to condemn no one unheard! A rule, which as it is common to all nations, (courts of inquisition only excepted,) so it ought to direct our proceedings in all affairs, not only in public, but private life.

Such things as I supposed - From their passion and vehemence.

But had certain questions - How coldly does he mention the things of the last importance! And about one Jesus - Thus does Festus speak of Him, to whom every knee shall bow! Whom Paul affirmed to be alive - And was this a doubtful question? But why, O Festus, didst thou doubt concerning it? Only because thou didst not search into the evidence of it. Otherwise that evidence might have opened to thee, till it had grown up into full conviction; and thy illustrious prisoner have led thee into the glorious liberty of the children of God.

With the tribunes and principal men of the city - The chief officers, both military and civil.

NOw when Festus was come into the province, after three days he ascended from Cesarea to Jerusalem.

So the Romans called any Countrey which they had conquered with their Arms, and unto which they sent a Governor, which at this time was Festus, being now set over Iudea in Felix his room.

Cesarea had been the place of Residence for the Roman Governors, by reason of its strength and scituation, Chap. 23.23.

2 Then the high priest, and the chief of the Jews informed him against Paul, and besought him.

The same who are called the Elders, Chap. 24.1.

Continued their Accusation and Prosecution of Paul. So restless is the Rage and Enmity the Adversaries of Truth have against the Professors of it.

3 A desired favour against him, that he would send for him to Jerusalem , laying wait in the way to kill him.

Tho it seems to have been but Justice, that they might be allowed to try Paul for such Crimes as were within their Cognizance; yet that they might the easilier obtain their desire, they beg it as a Favour.

Which did worse become Magistrates and Priests, than any men, to act thus against the Law of Nature, and to be sure also against the Law of the Land, to hire Ruffians to assassinate Paul.

4 But Festus answered, that Paul should be kept at Cesarea, and that he himself would depart shortly thither.

It is most probable, that Festus had been informed by Felix of the Iews Malice against Paul: For Felix having been accused by the Iews unto the Emperor, might be supposed to have recriminated wheresoever he had any opportunity: And in all the time of his Government they were not guilty of a worse Fact than their design against Paul, it being Sedition, and intended Murder of one who had the priviledg of a Roman Citizen.

The Governors kept their Courts wheresoever they came.

5. 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.

Fit to prosecute Paul in your behalf; as Tertullus was, whom the Iews had carried with them formerly, Chap. 24.1.

Because Ierusalem was in a Mountainous part of the Countrey, and much of it built upon an Hill.

The word properly signifies a foolish thing; but it is also taken for a wicked thing; all Sin being Folly, and Grace Wis [illegible: 3 letters]; as they are frequently called in Scripture, tho the World hath another Opinion of them, many abhorring to be accounted Fools, and yet care not tho they appear most wicked.

6 And when he had tarried among them more than ten days, he went down unto Cesarea, and the next day sitting in the judgment-seat, commanded Paul to be b[illegible: 1 letter]ought.

The Margin gives an account of a divers reading, unto which might be added another, viz. Eight or Ten days; which reading many follow, and is according unto the usual expression of such a short space of time, which need not to be exactly set down. Thus tho God hath provided so, as there is little or no variety in setting down those Truths or Doctrines in Scripture which concern faith and manners, or our believing and holy living; yet in Circumstances which (tho they pertain to compleat the History of Genealogies in Scripture) are not necessary to be so exactly known, God left them not so designed, to exercise us in this state, wherein we know but in part, 1 Cor. 13.9. Fundamental Truths are not of such a depth but a Lamb may wade or walk in them; but there are less material things of such a profundity, that an Elephant may swim in them, and men of the highest understanding and deepest reach must cry out, [non-Latin text not transcribed].

Marginal references: Or, as some Copies read, no [illegible: 1 word] than eight [illegible: 1 word] ten days.

7. 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;

The Judg sat, and the Prisoner brought.

His Accusers, which were many, and came with a full cry against him, stood round about

What these Accusations were, appears in the next Verse by Paul's Answer.

But they could not demonstrate them, or make them evident. And if it were sufficient to accuse, no man could be innocent.

him, or about the Judgment-seat.

8 While he answered for himself , Neither against the law of the Jews, neither u against the temple, nor yet w against Cesar have I offended any thing at all.

Paul answers unto the Three Crimes which he was charged with

1. He had not offended against the Law, having been always a Religious Observer of it: Nor, 2. Against the Temple, which he went into devoutly, and upon a Religious account: Nor, 3. Against Cesar; having never taught any Rebellion, nor said or done any thing against his Government.

Marginal references: Chap. 24.12. and 28.17.

9 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?

As his Predecessor, Felix, before him, Chap. 24.27. to gain popular applause, and the good will of that Nation; especially Felix having▪ been displaced upon the Complaint of the Iews against him.

Answered, or spake to Paul; as Chap. 3.12.

Festus apparently inclines to favour the Iews, tho he does not command, but ask this of Paul; he being priviledged as a Roman, could not against his will be forced to acknowledg the Iews for competent Judges.

10 Then said Paul, I stand at Cesar's judgment-seat, where I ought to be judged: To the Jews have I done no wrong , as thou very well knowest.

Paul might justly suspect his Judges, and the place where they would have him judged, and also his Journey thither, knowing with what difficulty, and not without a great Guard, he came from thence.

He was now before Cesar's Tribunal, whose Vice-gerent Festus was; and he only ought to judg a Roman Citizen.

Festus might know that Paul had done the Iews no wrong, from the Relation Felix had made unto him; as also from such as were with Felix when Paul's Case was heard.

11 For if I be an offender, or have committed any thing 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 Cesar.

If I have injured the Iews, and my fault be

such as by Law deserves Death, I beg no favour.

According to Law (which the Romans did punctually observe) before Sentence was passed. It was lawful for any that had that Priviledg of the Roman Citizens, to appeal: Neither might they be tried against their wills in any Province out of Rome. Now Paul might appeal unto Cesar; 1. To make Cesar more favourable unto himself, and to other Christians. 2. Because he thought it more safe for himself and for the Church. 3. He was in part admonished to do it by Christ himself, Chap. 23.11. who had told him, that he must bear witness of him at Rome.

such as by Law deserves Death, I beg no favour.

Marginal references: Chap. 18.14.

12 Then Festus when he had conferred with the counci[illegible: 1 letter], answered ▪ Hast thou appealed unto Cesar? unto Cesar shalt thou go.

Either of the Iews, and those of the Sanhedrim, that he might inform them of the Law or Custom of the Romans; and how that he could not but admit of St. Paul's Appeal, or with his own council; it being usual for the Roman Presidents to do nothing of moment without the Advice of their Council, or Assistants.

Or without an Interrogation, thou hast appealed unto Cesar; which Festus was glad of, that without danger on the one hand, or [illegible: 1 letter]ll-will on the other, he might get rid of that difficult business.

13 And after certain days, king Agrippa and Bernice, came unto Cesarea to salute Festus.

This Agrippa is called by Iosephus, the younger, and was the Son of Herod Agrippa, or Agrippa the Great; who in this Book of the Acts is called Herod, whose Death is mentioned, Chap. 12.23. But his Agrippa was Brother to Drusilla and Bernice here spoken of, and lived in Incest with her, whom Iuvenal in his Satyr speaks of: Barbarus incestae dedit hunc Agrippa Sorori.

14 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:

Either amongst common Discourse, or matter of Novelty and for the strangeness of it, or for his advice about it. Howsoever, by this means the wickedness of the Iews was published, and the safety of St. Paul provided for, and God's design of publishing the Gospel at Rome its self furthered.

Marginal references: Chap. 24 27.

15 About whom when I was at Jerusalem, the chief priests and elders of the Jews informed me, desiring to have judgement against him.

To wit, Judgment of Death upon Paul, that he might be sentenced according to the Crimes they had laid against him; [non-Latin text not transcribed] being put for [non-Latin text not transcribed]. Neither do they at all matter that St. Paul's Case was not yet heard; they would rather have had him condemned unheard, as they had gotten our Saviour to be condemned, tho the Judg declared, that he found no fault in him, Luke 23 4. which their unjust desire appears by Festus his Answer.

16 To whom I answered, It is not the manner [illegible: 1 letter]f 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 concerni[illegible: 1 letter]g the crime laid against him.

To condemn any man indictâ causâ, without sufficient cause alledged and proved, is not only against the Laws of the Romans, but of the Iews, Deut. 21.4. Nay, against the Law of Nature and of all Nations. Yet Malice had so far blinded the Enemies of St. Paul, that they go about such things as an Heathen reproves, and the very light of Nature condemns.

17 Therefore when they were come hither , without any delay on the morrow I sat on the judgment-seat, and I commanded the man to be brought forth.

Festus had gratified the Iews in what lawfully he might, not detaining them at Charges from their habitations: And that not only commends Festus his own Justice, but Paul's Innocence: For if Paul had not appeared guiltless, he would have left him to the Rage of the Iews, whom he desired to gratifie what he could.

18 Against whom when the accusers stood up, they brought none accusation of such things as I supposed.

For Festus knowing how Paul had been prosecuted by the Iews before Felix; and what Charge they had been at, and what Journeys they had made about him, could not think less than that he was a Capital Offender.

19 But had certain questions against him of their own superstition, and of one Jesus, which was dead, whom Paul affirmed to be alive.

So this Heathen Governor prophanely calls the Religion and Worship of God's own Institution, and that in the presence of Agrippa and Bernice, who were both Iews, or at least, brought up amongst them.

To have been raised again from the dead; acknowledging with them, that he had been indeed dead.

Marginal references: Chap 23.29.

20 And because I doubted of such manner of questions , I asked him whether he would go to Jerusalem, and there be judged of these matters.

Festus pretends, that he knew not by what Rule those Cases were to be decided, nor before what Judges; whether before himself or the Iewish Sanhedrim. But this is only his pretension: The true Cause why he would not acquit Paul, tho he knew him to be innocent, we read, verse 9. viz. that he might do the Iews a pleasure.

He asked Paul this question, Whether he would go to Ierusalem, but with a Resolution to have sent him whether he would or no, had he not appealed; but then he durst not: For in certain Cases none could hinder Appeals, from any Judg, to the People in the former times, or to their Emperor in the latter times.

Marginal references: Or, I was doubtful how to enquire hereof.

21 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 Cesar.

The Emperor who now reigned, and to whom Paul appealed, was Nero, who was called Augustus; this Title being at first appropriated to Octavius, who succeeded Iulius Cesar; but out of honour unto him, or because of its signification, it became an Appellative, and was given unto all the Emperors successively: Nay▪ the Emperor of Germany to this day is called Semper Augustus.

As from Octavius, the Emperors of Rome had the Name of Augustus, so from the first Emperor Iulius, they have the Name of Cesars. This word Cesar, which was the proper Name of the first Emperor, is, in acknowledgment of him, made an Appellative to all his Successors.

Marginal references: Or, Iudgment.

22 Then Agrippa said unto Festus, I would also hear the man my self. To morrow, said he, thou shalt hear him.

Agrippa being well acquainted with the Iewish Religion, if not a Iew, could not but have heard of our Saviour, his Doctrine, Death and Resurrection; and yet makes this desire but out of Curiosity; as Herod desired to hear Iohn Baptist, Mark 6.20. and to see our Saviour, Luke 23.8.

Marginal references: See Chap. 9.15.

23 And on the morrow, when Agrippa was come, and Bernice, with great pomp, and were entred into the place of hearing, with the chief captains, and principal men of the city, at Festus commandment Paul was brought forth.

The State, Attire, and Retinue used in this Solemnity is much undervalued by the term the Holy Ghost here gives it ([non-Latin text not transcribed]); intimating, that all worldly glory is but in opinion and appearance meerly; and that as a shew it passeth away.

Here is a great difference indeed between these great persons thus adorned and accompanied on the one side, and Paul, the Prisoner ([non-Latin text not transcribed], the chained, as he is called, Chap. 23.18.) on the other side: Yet Holy Paul, with great Reason▪ prefers his Condition before theirs. He does not desire to partake with them in their ease and splendor, but with Christ in his disgrace and sufferings, Phil. 3.10.

24 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.

Well might Paul be agast, to be friendless in so great a multitude, and to be shewn and pointed at as a Monster, being made a spectacle to the world, and to angels and men; as 1 Cor. 4.9. But he found surely the benefit and efficacy of that promise, Mat. 28.20. I am with you unto the end of the world.

25 Bet 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.

The Calumny of the Iews adds to the Reputation of St. Paul: So many Enemies▪ and so long in finding or making a Fault that might reach his Life, and yet to be disappointed! Paul and his Religion are vindicated by the Testimony of Lysias, the Chief Captain, Chap. 23.29. and of Felix, the Governor, Chap. 24.25. and here by Festus, as afterwards by Agrippa too, Chap. 26.32. So mighty is Truth and Innocence, that they do prevail sooner or later.

Marginal references: Chap. 23.9.

26 Of whom I have no certain thing to write unto my Lord. Wherefore I have brought him sorth before you, and specially before thee , O king Agrippa, that after examination had, I might have somewhat to write.

Nero, the present Emperor, whose Deputy Festus was in this Province▪ tho some of the former Emperors refused this Name, as savouring of too much Arbitrariness; the latter did accept of it.

Agrippa being brought up in the knowledg of the Iewish Law, tho it was not his business to judg Paul's Case, yet he might instruct and inform the Judg about it.

27 For it seemeth to me unreasonable to send a prisoner, and not withal to signifie the crimes laid against him.

So great a clamour, so hot a Pursuit, and yet after all this the Judg (who would willingly have condemned Paul, and gratified the Iews) knows not wherefore all this stir had been: But the more must he have been self-condemned that durst not absolve or free a Prisoner who was detained only by the power and multitude of his Adversaries.

Paul Arraigned before Festus; Paul's Fourth Defence; Paul Appeals to Cæsar.

1 Now when Festus was come into the province, after three days he ascended from Cæsarea to Jerusalem. 2 Then the high priest and the chief of the Jews informed him against Paul, and besought him, 3 And desired favour against him, that he would send for him to Jerusalem, laying wait in the way to kill him. 4 But Festus answered, that Paul should be kept at Cæsarea, and that he himself would depart shortly thither. 5 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. 6 And when he had tarried among them more than ten days, he went down unto Cæsarea; and the next day sitting on the judgment seat commanded Paul to be brought. 7 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. 8 While he answered for himself, Neither against the law of the Jews, neither against the temple, nor yet against Cæsar, have I offended any thing at all. 9 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? 10 Then said Paul, I stand at Cæsar's judgment seat, where I ought to be judged: to the Jews have I done no wrong, as thou very well knowest. 11 For if I be an offender, or have committed any thing 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 Cæsar. 12 Then Festus, when he had conferred with the council, answered, Hast thou appealed unto Cæsar? unto Cæsar shalt thou go.

We commonly say, "New lords, new laws, new customs;" but here was a new governor, and yet Paul had the same treatment from him that he had from the former, and no better. Festus, like Felix, is not so just to him as he should have been, for he does not release him; and yet not so unjust to him as the Jews would have had him to be, for he will not condemn him to die, nor expose him to their rage. Here is,

I. The pressing application which the high priest and other Jews used with the governor to persuade him to abandon Paul; for to send him to Jerusalem was in effect to abandon him. 1. See how speedy they were in their applications to Festus concerning Paul. As soon as ever he had come into the province, and had taken possession of the government, into which, probably, he was installed at Cæsarea, within three days he went up to Jerusalem, to show himself there, and presently the priests were upon him to proceed against Paul. He staid three days at Cæsarea, where Paul was a prisoner, and we do not find that in that time Paul made any application to him to release him, though, no doubt, he could have made good friends, that he might hope to have prevailed by; but as soon as ever he comes up to Jerusalem the priests are in all haste to make an interest with him against Paul. See how restless a thing malice is. Paul more patiently bears the lengthening out of his imprisonment than his enemies do the delay of his prosecution even to the death. 2. See how spiteful they were in their application. They informed the governor against Paul (v. 2) before he was brought upon a fair trial, that so they might, if possible, prejudge the cause with the governor, and make him a party who was to be the judge. But this artifice, though base enough, they could not confide in; for the governor would be sure to hear him himself, and then all their informations against him would fall to the ground; and therefore they form another project much more base, and that is to assassinate Paul before he came upon his trial. These inhuman hellish methods, which all the world profess at least to abhor, have these persecutors recourse to, to gratify their malice against the gospel of Christ, and this too under colour of zeal for Moses. Tantum religio potuit suadere malorum—Such was their dire religious zeal. 3. See how specious the pretence was. Now that the governor was himself at Jerusalem they desired he would send for Paul thither, and try him there, which would save the prosecutors a great deal of labour, and looked most reasonable, because he was charged with having profaned the temple at Jerusalem, and it is usual for criminals to be tried in the court where the fact was committed; but that which they designed was to way-lay him as he was brought up, and to murder him upon the road, supposing that he would not be brought up under so strong a guard as he was sent down with, or that the officers that were to bring him up might be bribed to give them an opportunity for their wickedness. It is said, They desired favour against Paul. The business of prosecutors is to demand justice against one that they suppose to be a criminal, and, if he be not proved so, it is as much justice to acquit him as it is to condemn him if he be. But to desire favour against a prisoner, and from the judge too, who ought to be of counsel for him, is a very impudent thing. The favour ought to be for the prisoner, in favorem vitæ—to favour his life, but here they desire it against him. They will take it as a favour if the governor will but condemn Paul, though they can prove no crime upon him.

II. The governor's resolution that Paul shall take his trial at Cæsarea, where he now is, v. 4, 5. See how he manages the prosecutors. 1. He will not do them the kindness to send for him to Jerusalem; no, he gave orders that Paul should be kept at Cæsarea. It does not appear that he had any suspicion, much less any certain information, of their bloody design to murder him by the way, as the chief priests had when he sent him to Cæsarea (ch. xxiii. 30); but perhaps he was not willing so far to oblige the high priest and his party, or he would maintain the honour of his court at Cæsarea and require their attendance there, or he was not willing to be at the trouble or charge of bringing Paul up; whatever was his reason for refusing it, God made use of it as a means of preserving Paul out of the hands of his enemies. Perhaps now they were more careful to keep their conspiracy secret than they had been before, that the discovery of it might not be now, as it was then, the defeat of it. But though God does not, as then, bring it to light, yet he finds another way, as effectual, to bring it to nought, by inclining the heart of the governor, for some other reasons, not to remove Paul to Jerusalem. 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 Cæsarea, and appear against him there: "Let those among you who are able, able in body and purse for such a journey, or able in mind and tongue to manage the prosecution—let those among you who are fit to be managers, go down with me, and accuse this man; or, those who are competent witnesses, who are able to prove any thing criminal upon him, let them go and give in their evidence, if there be any such wickedness in him as you charge upon him." 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 defence; but, if he be guilty, it lies upon them to prove him so.

III. Paul's trial before Festus. Festus staid at Jerusalem about ten days, and then went down to Cæsarea, and the prosecutors, it is likely, in his retinue; for he said they should go down with him; and, since they are so eager in the prosecution, he is willing this cause should be first called; and, that they may hasten home, he will despatch it the next day. Expedition in administering justice is very commendable, provided more haste be not made than good speed. Now here we have, 1. The court set, and the prisoner called to the bar. Festus sat in the judgment-seat, as he used to do when any cause was brought before him that was of consequence, and he commanded Paul to be brought, and to make his appearance, v. 6. Christ, to encourage his disciples and keep up their spirits under such awful trials of their courage as this was to Paul, promised them that the day should come when they should sit on thrones, judging the tribes of Israel. 2. The prosecutors exhibiting their charges against the prisoner (v. 7): The Jews stood round about, which intimates that they were many. Lord, how are they increased that trouble me! It intimates also that they were unanimous, they stood by one another, and resolved to hold together; and that they were intent upon the prosecution, and eager in clamouring against Paul. They stood round about, if possible, to frighten the judge into a compliance with their malicious design, or, at least, to frighten the prisoner, and to put him out of countenance; but in vain: he had too just and strong an assurance to be frightened by them. They compassed me about like bees, but they are quenched as the fire of thorns, Ps. cxviii. 12. When they stood round about him, they brought many and grievous accusations against Paul, so it should be read. They charged him with high crimes and misdemeanors. The articles of impeachment were many, and contained things of a very heinous nature. They represented him to the court as black and odious as their wit and malice could contrive; but when they had opened the cause as they thought fit, and came to the evidence, there they failed: they could not prove what they alleged against him, for it was all false, and the complaints were groundless and unjust. Either the fact was not as they opened it, or there was no fault in it; they laid to his charge things that he knew not, nor they neither. It is no new thing for the most excellent ones of the earth to have all manner of evil said against them falsely, not only in the song of the drunkards, and upon the seat of the scornful, but even before the judgment-seat. 3. The prisoner's insisting upon his own vindication, v. 8. Whoever reproaches him, his own heart does not, and therefore his own tongue shall not; though he die, he will not remove his integrity from him. When it came to his turn to speak for himself, he insisted upon his general plea, Not guilty: Neither against the law of the Jews, nor against the temple, nor yet against Cæsar, have I offended any thing at all. (1.) He had not violated the law of the Jews, nor taught any doctrine destructive of it. Did he make void the law by faith? No, he established the law. Preaching Christ, the end of the law, was no offence against the law. (2.) He had not profaned the temple, nor put any contempt at all upon the temple-service; his helping to set up the gospel temple did not at all offend against that temple which was a type of it. (3.) He had not offended against Cæsar, nor his government. By this it appears that now his cause being brought before the government, to curry favour with the governor and that they might seem friends to Cæsar, they had charged him with some instances of disaffection to the present higher powers, which obliged him to purge himself as to that matter, and to protest that he was no enemy to Cæsar, not so much as those were who charged him with being so.

IV. Paul's appeal to the emperor, and the occasion of it. This gave the cause a new turn. Whether he had before designed it, or whether it was a sudden resolve upon the present provocation, does not appear; but God puts it into his heart to do it, for the bringing about of that which he had said to him, that he must bear witness to Christ at Rome, for there the emperor's court was, ch. xxiii. 11. We have here,

1. The proposal which Festus made to Paul to go and take his trial at Jerusalem, v. 9. Festus was willing to do the Jews a pleasure, inclined to gratify the prosecutors rather than the prisoner, as far as he could go with safety against one that was a citizen of Rome, and therefore asked him whether he would be willing to go up to Jerusalem, and clear himself there, where he had been accused, and where he might have his witnesses ready to vouch for him and confirm what he said. He would not offer to turn him over to the high priest and the sanhedrim, as the Jews would have had him; but, Wilt thou go thither, and be judged of these things before me? The president, if he had pleased, might have ordered him thither, but he would not do it without his own consent, which, if he could have wheedled him to give it, would have taken off the odium of it. In suffering times, the prudence of the Lord's people is tried as well as their patience; being sent forth therefore as sheep in the midst of wolves, they have need to be wise as serpents.

2. Paul's refusal to consent to it, and his reasons for it. He knew, if he were removed to Jerusalem, notwithstanding the utmost vigilance of the president, the Jews would find some means or other to be the death of him; and therefore desires to be excused, and pleads, (1.) That, as a citizen of Rome, it was most proper for him to be tried, not only by the president, but in that which was properly his court, which sat at Cæsarea: I stand at Cæsar's judgment-seat, where I ought to be judged, in the city which is the metropolis of the province. The court being held in Cæsar's name, and by his authority and commission, before one that was delegated by him, it might well be said to be his judgment seat, as, with us, all writs run in the name of the sovereign, in whose name all courts are held. Paul's owning that he ought to be judged at Cæsar's judgment-seat plainly proves that Christ's ministers are not exempted from the jurisdiction of the civil powers, but ought to be subject to them, as far as they can with a good conscience; and, if they be guilty of a real crime, to submit to their censure; if innocent, yet to submit to their enquiry, and to clear themselves before them. (2.) That, as a member of the Jewish nation, he had done nothing to make himself obnoxious to them: To the Jews have I done no wrong, as thou very well knowest. It very well becomes those that are innocent to plead their innocency, and to insist upon it; it is a debt we owe to our own good name, not only not to bear false witness against ourselves, but to maintain our own integrity against those who bear false witness against us. (3.) That he was willing to abide by the rules of the law, and to let that take its course, v. 11. If he be guilty of any capital crime that deserves death, he will not offer either to make resistance or to make his escape, will neither flee from justice nor fight with it: "I refuse not to die, but will accept of the punishment of my iniquity." Not that all who have committed any thing worthy of death are obliged to accuse themselves, and offer themselves to justice; but, when they are accused and brought to justice, they ought to submit, and to say both God and the government are righteous; as it is necessary that some should be made examples. But, if he be innocent, as he protests he is, "If there be none of these things whereof these accuse me,—if the prosecution be malicious and they are resolved to have my blood right or wrong,—no man may deliver me unto them, no, not the governor himself, without palpable injustice; for it is his business as much to protect the innocent as to punish the guilty;" and he claims his protection.

3. His appealing to court. Since he is continually in danger of the Jews, and one attempt made after another to get him into their hands, whose tender mercies were cruel, he flies to the dernier resort—the last refuge of oppressed innocency, and takes sanctuary there, since he cannot have justice done him in any other way: "I appeal unto Cæsar. Rather than be delivered to the Jews" (which Festus seems inclined to consent to) "let me be delivered to Nero." When David had divers times narrowly escaped the rage of Saul, and concluded he was such a restless enemy that he should one day perish by his hands, he came to this resolution, being in a manner compelled to it, There is nothing better for me than to take shelter in the land of the Philistines, 1 Sam. xxvii. 1. So Paul here. But it is a hard case that a son of Abraham must be forced to appeal to a Philistine, to a Nero, from those who call themselves the seed of Abraham, and shall be safer in Gath or Rome than in Jerusalem. How is the faithful city become a harlot!

V. The judgment given upon the whole matter. Paul is neither released nor condemned. His enemies hoped the cause would be ended in his death; his friends hoped it would be ended in his deliverance; but it proved neither so nor so, they are both disappointed, the thing is left as it was. It is an instance of the slow steps which Providence sometimes takes, not bringing things to an issue so soon as we expect, by which we are often made ashamed both of our hopes and of our fears, and are kept still waiting on God. The cause had before been adjourned to another time, now to another place, to another court, that Paul's tribulation might work patience. 1. The president takes advice upon the matter: He conferred with the council—meta tou symbouliou, not with the council of the Jews (that is called synedrion), but with his own counsellors, who were always ready to assist the governor with their advice. In multitude of counsellors there is safety; and judges should consult both with themselves and others before they pass sentence. 2. He determines to send him to Rome. Some think Paul meant not an appeal to Cæsar's person, but only to his court, the sentence of which he would abide by, rather than be remitted to the Jew's council, and that Festus might have chosen whether he would have sent him to Rome, or, at least, whether he would have joined issue with him upon the appeal. But it should seem, by what Agrippa said (ch. xxvi. 32), that he might have been set at liberty if he had not appealed to Cæsar—that, by the course of the Roman law, a Roman citizen might appeal at any time to a superior court, even to the supreme, as causes with us are removed by certiorari, and criminals by habeas corpus, and as appeals are often made to the house of peers. Festus, therefore, either of choice or of course, comes to this resolution: Hast thou appealed unto Cæsar? Unto Cæsar thou shalt go. He found there was something very extraordinary in the case, which he was therefore afraid of giving judgment upon, either one way or other, and the knowledge of which he thought would be an entertainment to the emperor, and therefore he transmitted it to his cognizance. In our judgment before God those that by justifying themselves appeal to the law, to the law they shall go, and it will condemn them; but those that by repentance and faith appeal to the gospel, to the gospel they shall go, and it will save them.

Agrippa's Visit to Festus; Paul Arraigned before Agrippa.

13 And after certain days king Agrippa and Bernice came unto Cæsarea to salute Festus. 14 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: 15 About whom, when I was at Jerusalem, the chief priests and the elders of the Jews informed me, desiring to have judgment against him. 16 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 licence to answer for himself concerning the crime laid against him. 17 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. 18 Against whom when the accusers stood up, they brought none accusation of such things as I supposed: 19 But had certain questions against him of their own superstition, and of one Jesus, which was dead, whom Paul affirmed to be alive. 20 And because I doubted of such manner of questions, I asked him whether he would go to Jerusalem, and there be judged of these matters. 21 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 Cæsar. 22 Then Agrippa said unto Festus, I would also hear the man myself. To morrow, said he, thou shalt hear him. 23 And on the morrow, when Agrippa was come, and Bernice, with great pomp, and was entered into the place of hearing, with the chief captains, and principal men of the city, at Festus' commandment Paul was brought forth. 24 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. 25 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. 26 Of whom I have no certain thing to write unto my lord. Wherefore I have brought him forth before you, and specially before thee, O king Agrippa, that, after examination had, I might have somewhat to write. 27 For it seemeth to me unreasonable to send a prisoner, and not withal to signify the crimes laid against him.

We have here the preparation that was made for another hearing of Paul before King Agrippa, not in order to his giving judgment upon him, but in order to his giving advice concerning him, or rather only to gratify his curiosity. Christ had said, concerning his followers, that they should be brought before governors and kings. In the former part of this chapter Paul was brought before Festus the governor, here before Agrippa the king, for a testimony to both. Here is,

I. The kind and friendly visit which king Agrippa made to Festus, now upon his coming into the government in that province (v. 13): After certain days, king Agrippa came to Cæsarea. Here is royal visit. Kings usually think it enough to send their ambassadors to congratulate their friends, but here was a king that came himself, that made the majesty of a prince yield to the satisfaction of a friend; for personal converse is the most pleasant among friends. Observe,

1. Who the visitants were. (1.) King Agrippa, the son of that Herod (surnamed Agrippa) who killed James the apostle, and was himself eaten of worms, and great grandson of Herod the Great, under whom Christ was born. Josephus calls this Agrippa the younger; Claudius the emperor made him king of Chalcis, and tetrarch of Trachonitis and Abylene, mentioned Luke iii. 1. The Jewish writers speak of him, and (as Dr. Lightfoot tells us) among other things relate this story of him, "That reading the law publicly, in the latter end of the year of release, as was enjoined, the king, when he came to those words (Deut. xvii. 15), Thou shalt not set a stranger king over thee, who is not of thy brethren, the tears ran down his cheeks, for he was not of the seed of Israel, which the congregation observing, cried out, Be of good comfort, king Agrippa, thou art our brother; for he was of their religion, though not of their blood." (2.) Bernice came with him. She was his own sister, now a widow, the widow of his uncle Herod, king of Chalcis, after whose death she lived with this brother of hers, who was suspected to be too familiar with her, and, after she was a second time married to Polemon king of Cilicia, she got to be divorced from him, and returned to her brother king Agrippa. Juvenal (Sat. 6) speaks of a diamond ring which Agrippa gave to Bernice, his incestuous sister:— ———————Berenices In digito factus pretiosior; hunc dedit olim Barbarus incestæ, dedit hunc Agrippa sorori. That far-famed gem which on the finger glow'd Of Bernice (dearer thence), bestowed By an incestuous brother. Gifford. And both Tacitus and Suetonius speak of a criminal intimacy afterwards between her and Titus Vespasian. Drusilla, the wife of Felix, was another sister. Such lewd people were the great people generally in those times! Say not that the former days were better.

2. What the design of this visit was: they came to salute Festus, to give him joy of his new promotion, and to wish him joy in it; they came to compliment him upon his accession to the government, and to keep up a good correspondence with him, that Agrippa, who had the government of Galilee, might act in concert with Festus, who had the government of Judea; but it is probable they came as much to divert themselves as to show respect to him, and to share in the entertainments of his court, and to show their fine clothes, which would do vain people no good if they did not go abroad.

II. The account which Festus gave to king Agrippa of Paul and his case, which he gave.

1. To entertain him, and give him some diversion. It was a very remarkable story, and worth any man's hearing, not only as it was surprising and entertaining, but, if it were truly and fully told, very instructive and edifying; and it would be particularly acceptable to Agrippa, not only because he was a judge, and there were some points of law and practice in it well worth his notice, but much more as he was a Jew, and there were some points of religion in it much more deserving his cognizance.

2. To have his advice. Festus was but newly come to be a judge, at least to be a judge in these parts, and therefore was diffident of himself and of his own ability, and willing to have the counsel of those that were older and more experienced, especially in a matter that had so much difficulty in it as Paul's case seemed to have, and therefore he declared it to the king. Let us now see the particular account he gives to king Agrippa concerning Paul, v. 14-21.

(1.) He found him a prisoner when he came into the government of this province; and therefore could not of his own knowledge give an account of his cause from the beginning: There is a certain man left in bonds by Felix; and therefore, if there were any thing amiss in the first taking of him into custody, Festus is not to answer for that, for he found him in bonds. When Felix, to do the Jews a pleasure, left Paul bound, though he knew him to be innocent, he knew not what he did, knew not but he might fall into worse hands than he did fall into, though they were none of the best.

(2.) That the Jewish sanhedrim were extremely set against him: "The chief priests and the elders informed me against him as a dangerous man, and not fit to live, and desired he might therefore be condemned to die." These being great pretenders to religion, and therefore to be supposed men of honour and honesty, Festus thinks he ought to give credit to them; but Agrippa knows them better than he does, and therefore Festus desires his advice in this matter.

(3.) That he had insisted upon the Roman law in favour of the prisoner, and would not condemn him unheard (v. 16): "It is not the manner of the Romans, who herein govern themselves by the law of nature and the fundamental rules of justice, to deliver any man to die, to grant him to destruction" (so the word is), "to gratify his enemies with his destruction, before the accused has the accusers face to face, to confront their testimony, and have both licence and time given him to answer for himself." He seems to upbraid them as if they reflected upon the Romans and their government in asking such a thing, or expecting that they would condemn a man without trying him: "No," says he, "I would have you to know, whatever you may allow of among yourselves, the Romans allow not of such a piece of injustice among them." Audi et alteram partem—Hear the other side, had become a proverb among them. This rule we ought to be governed by in our private censures in common conversation; we must not give men bad characters, nor condemn their words and actions, till we have heard what is to be said in their vindication. See John vii. 51.

(4.) That he had brought him upon his trial, according to the duty of his place, v. 17. That he had been expeditious in it, and the prosecutors had not reason to complain of his being dilatory, for as soon as ever they had come (and we are sure they lost no time) without any delay, on the morrow, he had brought on the cause. He had likewise tried him in the most solemn manner: He sat on the judgment-seat, as they used to do in weightier causes, while those that were of small moment they judged de plano—upon even ground. He called a great court on purpose for the trial of Paul, that the sentence might be definitive, and the cause ended.

(5.) That he was extremely disappointed in the charge they brought against him (v. 18, 19): When the accusers stood up against him, and opened their indictment, they brought no accusations of such things as I supposed.

[1.] He supposed by the eagerness of their prosecution, and their urging it thus upon the Roman governors one after another, First, That they had something to accuse him of that was dangerous either to private property or the public peace,—that they would undertake to prove him a robber, or a murderer, or a rebel against the Roman power,—that he had been in arms to head a sedition,—that if he were not that Egyptian who lately made an uproar, and commanded a party of cut-throats, as the chief captain supposed him to be, yet he was one of the same kidney. Such were the outcries against the primitive Christians, so loud, so fierce, that the standers-by, who judged of them by those outcries, could not but conclude them the worst of men; and to represent them so was the design of that clamour, as it was against our Saviour. Secondly, That they had something to accuse him of that was cognizable in the Roman courts, and which the governor was properly the judge of, as Gallio expected (ch. xviii. 14); otherwise it was absurd and ridiculous to trouble him with it, and really an affront to him.

[2.] But to his great surprise he finds the matter is neither so nor so; they had certain questions against him, instead of proofs and evidences against him. The worst they had to say against him was disputable whether it was a crime or no-moot-points, that would bear an endless debate, but had no tendency to fasten any guilt upon him, questions fitter for the schools than for the judgment-seat. And they were questions of their own superstition, so he calls their religion; or, rather, so he calls that part of their religion which Paul was charged with doing damage to. The Romans protected their religion according to their law, but not their superstition, nor the tradition of their elders. But the great question, it seems, was concerning one Jesus that was dead, whom Paul affirmed to be alive. Some think the superstition he speaks of was the Christian religion, which Paul preached, and that he had the same notion of it that the Athenians had, that it was the introducing of a new demon, even Jesus. See how slightly this Roman speaks of Christ, and of his death and resurrection, and of the great controversy between the Jews and the Christians whether he were the Messiah promised or no, and the great proof of his being the Messiah, his resurrection from the dead, as if it were no more than this, There was one Jesus that was dead, and Paul affirmed he was alive. In many causes issue is joined upon this question, whether such a person that has been long absent be living or dead, and proofs are brought on both sides; and Festus will have it thought that this is a matter of no more moment. Whereas this Jesus, whom he prides himself in being thus ignorant of, as if he were below his notice, is he that was dead, and is alive, and lives for evermore, and has the keys of hell and of death, Rev. i. 18. What Paul affirmed concerning Jesus, that he is alive, is a matter of such vast importance that if it be not true we are all undone.

(6.) That therefore he had proposed to Paul that the cause might be adjourned to the Jewish courts, as best able to take cognizance of an affair of this nature (v. 20): "Because I doubted of such manner of questions, and thought myself unfit to judge of things I did not understand, I asked him whether he would go to Jerusalem, appear before the great sanhedrim, and there be judged of these matters." He would not force him to it, but would be glad if Paul would consent to it, that he might not have his conscience burdened with a cause of this nature.

(7.) That Paul had chosen rather to remove his cause to Rome than to Jerusalem, as expecting fairer play from the emperor than from the priests: "He appealed to be reserved to the hearing of Augustus (v. 21), having no other way to stop proceedings here in this inferior court; and therefore I commanded him to be kept a close prisoner till I might send him to Cæsar, for I did not see cause to refuse his appeal, but rather was pleased with it."

III. The bringing of him before Agrippa, that he might have the hearing of his cause.

1. The king desired it (v. 22): "I thank you for your account of him, but I would also hear the man myself." Agrippa knows more of this matter, of the cause and of the person, than Festus does; he has heard of Paul, and knows of what vast concern this question is, which Festus makes such a jest of, whether Jesus be alive or no. And nothing would oblige him more than to hear Paul. Many great men think it below them to take cognizance of the matters of religion, except they can hear them like themselves in the judgment-seat. Agrippa would not for all the world have gone to a meeting to hear Paul preach, any more than Herod to hear Jesus; and yet they are both glad to have them brought before them, only to satisfy their curiosity. Perhaps Agrippa desired to hear him himself, that he might be in a capacity to do him a kindness, and yet did him none, only put some credit upon him.

2. Festus granted it: To-morrow thou shalt hear him. There was a good providence in this, for the encouragement of Paul, who seemed buried alive in his imprisonment, and deprived of all opportunities of doing good. We know not of any of his epistles that bore date from his prison at Cæsarea. What opportunity he had of doing good to his friends that visited him, and perhaps to a little congregation of them that visited him every Lord's-day, was but a low and narrow sphere of usefulness, so that he seemed to be thrown by as a despised broken vessel, in which there was no pleasure; but this gives him an opportunity of preaching Christ to a great congregation, and (which is more) to a congregation of great ones. Felix heard him in private concerning the faith of Christ. But Agrippa and Festus agree he shall be heard in public. And we have reason to think that his sermon in the next chapter, though it might not be so instrumental as some other of his sermons for the conversion of souls, redounded as much to the honour of Christ and Christianity as any sermon he ever preached in his life.

3. Great preparation was made for it (v. 23): The next day there was a great appearance in the place of hearing, Paul and his cause being much talked of, and the more for their being much talked against.

(1.) Agrippa and Bernice took this opportunity to show themselves in state, and to make a figure, and perhaps for that end desired the occasion, that they might see and be seen; for they came with great pomp, richly dressed, with gold and pearls, and costly array; with a great retinue of footmen in rich liveries, which made a splendid show, and dazzled the eyes of the gazing crowd. They came meta polles phantasias—with great fancy, so the word is. Note, Great pomp is but great fancy. It neither adds any read excellency, nor gains any real respect, but feeds a vain humour, which wise men would rather mortify than gratify. It is but a show, a dream, a fantastical thing (so the word signifies), superficial, and it passeth away. And the pomp of this appearance would put one for ever out of conceit with pomp, when the pomp which Agrippa and Bernice appeared in was, [1.] Stained by their lewd characters, and all the beauty of it sullied, and all virtuous people that knew them could not but contemn them in the midst of all this pomp as vile persons, Ps. xv. 4. [2.] Outshone by the real glory of the poor prisoner at the bar. What was the honour of their fine clothes, compared with that of his wisdom, and grace, and holiness, his courage and constancy in suffering for Christ! His bonds in so good a cause were more glorious than their chains of gold, and his guards than their equipage. Who would be fond of worldly pomp that here sees so bad a woman loaded with it and so good a man loaded with the reverse of it?

(2.) The chief captains and principal men of the city took this opportunity to pay their respects to Festus and to his guests. It answered the end of a ball at court, it brought the fine folks together in their fine clothes, and served for an entertainment. It is probable that Festus sent Paul notice of it overnight, to be ready for a hearing the next morning before Agrippa. And such confidence had Paul in the promise of Christ, that it should be given him in that same hour what he should speak, that he complained not of the short warning, nor was put into confusion by it. I am apt to think that those who were to appear in pomp perplexed themselves more with care about their clothes than Paul, who was to appear as a prisoner, did with care about his cause; for he knew whom he had believed, and who stood by him.

IV. The speech with which Festus introduced the cause, when the court, or rather the audience, was set, which is much to the same purport with the account he had just now given to Agrippa. 1. He addressed himself respectfully to the company: "King Agrippa, and all men who are here present with us." He speaks to all the men—pantes andres, as if he intended a tacit reflection upon Bernice, a woman, for appearing in a meeting of this nature; he does not refer any thing to her judgment nor desire her counsel; but, "All you that are present that are men (so the words are placed), I desire you to take cognizance of this matter." The word used is that which signifies men in distinction from women; what had Bernice to do here? 2. He represents the prisoner as one that the Jews had a very great spite against; not only the rulers, but the multitude of them, both at Jerusalem and here at Cæsarea, cry out that he ought not to live any longer, for they think he has lived too long already, and if he live any longer it will be to do more mischief. They could not charge him with any capital crime, but they wanted to have him out of the way. 3. He confesses the prisoner's innocency; and it was much for the honour of Paul and his bonds that he had such a public acknowledgement as this from the mouth of his judge (v. 25): I found that he had committed nothing worthy of death. Upon a full hearing of the case, it appeared there was no evidence at all to support the indictment: and therefore, though he was inclinable enough to favour the prosecutors, yet his own conscience brought in Paul not guilty. And why did he not discharge him then, for he stood upon his deliverance? Why, truly, because he was so much clamoured against, and he feared the clamour would turn upon himself if he should release him. It is a pity but every man that has a conscience should have courage to act according to it. Or perhaps because there was so much smoke that he concluded there could not but be some fire, which would appear at last, and he would detain him a prisoner in expectation of it. 4. He acquaints them with the present state of the case, that the prisoner had appealed to the emperor himself (where by he put ann honour upon his own cause, as knowing it not unworthy the cognizance of the greatest of men), and that he had admitted his appeal: I have determined to send him. And thus the cause now stood. 5. He desires their assistance in examining the matter calmly and impartially, now that there was no danger of their being interrupted, as he had been with the noisiness and outrage of the prosecutors-that he might have at least such an insight into the cause as was necessary to his stating it to the emperor, v. 26, 27. (1.) He thought it unreasonable to send a prisoner, especially so far as Rome, and not withal to signify the crimes laid against him, that the matter might be prepared as much as possible, and put in a readiness for the emperor's determination; for he is supposed to be a man of great business, and therefore every affair must be laid before him in as little compass as possible. (2.) He could not as yet write any thing certain concerning Paul; so confused were the informations that were given in against him, and so inconsistent, that Festus could make nothing at all of them. He therefore desired Paul might thus be publicly examined, that he might be advised by them what to write. See what a great deal of trouble and vexation those were put to, and to what delay, nay, and to what hazard, in the administration of public justice, who live at such a distance from Rome, and yet were subject to the emperor of Rome. The same was this nation of ours put to (which is about as far distant from Rome the other way) when it was in ecclesiastical affairs subject to the pope of Rome, and appeals were upon all occasions made to his court; and the same mischiefs, and a thousand worse, would those bring upon us who would again entangle us in that yoke of bondage.

Now when Festus was come. Acts 24:27.

Into the province. The province of Judea; for Judea at that time was a Roman province.

After three days. Having remained three days at Caesarea.

He ascended. This was the usual language which described a journey to Jerusalem. Thus the English people speak of going up to London, because it is the capital. Acts 15:1.

To Jerusalem. 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 sanhedrim 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 on the duties of his office, early went to Jerusalem to make himself acquainted with the affairs of the nation.

Then the High Priest. The high priest at this time was Ismael, the son of Fabi. He had been promoted to that office by Agrippa. Josephus' Antiq. b. xx. ch. viii. & 8. It is probable, however, that the person here intended was Ananias, who had been high priest, and who would retain the name. Acts 23:2. 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.

Informed him against Paul. Informed him of the accusation against him; and doubtless endeavoured 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 biassed against him. He was a stranger to Paul, and to the embittered feelings of the Jewish character, he would wish to conciliate their favour on entering on the duties of his office. And 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.

(*) "informed against" "Brought an accusation"

And desired favour against him. Desired the favour of Festus, that they might accomplish their wicked purpose on Paul.

Would send for him to Jerusalem. Probably under a pretence that he might be tried by the sanhedrim; or perhaps they wished Festus to hear the cause there, and to decide it while he was at Jerusalem. Their real motive is immediately stated.

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. Acts 21:38; 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.

(a) "laying wait" Acts 23:14,15 (+) "wait" "purposing to lie in wait"

But Festus answered, etc. What induced Festus to refuse their request, is not known. It is probable, however, that he was apprized that Paul was a Roman citizen, and that his case could not come before the Jewish sanhedrim, but must be heard by himself. As Cesarea 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 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.

Which among you are able. Enjoy all the advantages of a just trial, and exhibit your accusations with all the learning and talent in your power. This was all that they could reasonably ask at his hands.

(++) "wickedness" "anything amiss"

More than ten days. See the margin. The Syriac reads it, "eight or ten." The Vulgate, "not more than eight or ten." The Coptic, "eight or ten." Griesbach supposes this to be the true reading, and has admitted it into the text.

Sitting in the judgment seat. On the tribunal; or holding a court for the trial of Paul.

Commanded Paul to be brought. To be brought up for trial. He had been secured but was placed in the care of a soldier, who was commanded to let him have all the freedom that was consistent with his security.

(&) "tarried" "passed" (1) "more than ten days" "Or, as some copies read, no more than eight or ten days"

Grievous complaints. Heavy accusations. Doubtless the same with which they had charged him before Felix, Acts 24:5,6. Comp. Acts 25:19.

Which they could not prove. Acts 24:13,19.

(|) "come" "when he appeared" (&) "complaints" "accusations" (b) "which they could not prove" Ps 35:11, Mt 5:11,12, Acts 24:5,13

While he answered, etc. See this answer more at length in Acts 24:10-21. As the accusations against him were the same now as then, he made to them the same reply.

(**) "for himself" "made his defense"

But Festus, willing to do the Jews a pleasure. Desirous of securing their favour, as he had just entered on his administration. Comp. Acts 24:27. In this he evinced rather a desire, of popularity than an inclination to do justice, Had he been disposed to do right at once, he would have immediately discharged Paul. Festus perceived that the case was one that did not come fairly within the jurisdiction of a Roman magistrate; that it pertained solely to the customs and questions among the Jews, (Acts 25:18-20;) and he therefore proposed that the case should be tried before him at Jerusalem. It is remarkable, however, that he had such a sense of justice, and law, as not to suffer the case to go out of his own hands. He proposed still to hear the cause, but asked Paul whether he was willing that it should be tried at Jerusalem? As the question which he asked Paul was one on which he was at liberty to take his own course, and as Paul had no reason to expect that his going to Jerusalem would facilitate the cause of justice, it is not remarkable that he declined the offer, as perhaps Festus supposed he would.

(++) "pleasure" "desiring to gratify the Jews" (&&) "judged of" "concerning"

Then said Paul, etc. The reasons why Paul declined the proposal to be tried at Jerusalem are obvious. He had experienced so much violent persecution from his countrymen, and their minds were so full of prejudice, misconception, and enmity, that he had neither justice nor favour to hope at their hands. He knew, too, that they had formerly plotted against his life, and that he had been removed to Cesarea for the purpose of safety. It would be madness and folly to throw himself again into their hands, or to give them another opportunity to form a plan against his life. As he was, therefore, under no obligation to return to Jerusalem, and as Festus did not propose it because it could be supposed that justice would be promoted by it, but to gratify the Jews, Paul prudently declined the proposal, and appealed to the Roman emperor.

I stand at Caesar's judgment seat. The Roman emperors, after Julius Caesar, were all called Caesar; thus, Augustus Caesar, Claudius Caesar, etc., as all the kings of Egypt were called Pharaoh, though they had each his proper name, as Pharaoh Necho, etc. The emperor at this time (A. D. 60) was Nero, one of the most cruel and impious men that ever sat on a throne. It was under him that Paul was afterwards beheaded. When Paul says, "I stand at Caesar's judgment-seat, he means to say that he regarded the tribunal before which he then stood, and on which Festus sat, as really the judgment-seat of Csesar. 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.

Where I ought to be judged. Where I have a right to demand and expect justice. I have a right to be tried where courts are usually held, and according to all the forms of equity which are usually observed.

Have I done no wrong. I have not injured their persons, property, character, or religion, This was a bold appeal, which his consciousness of innocence and the whole course of proceedings enabled him to make, without the possibility of their gainsaying it.

As thou very well knowest. 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.

For if I be an offender. If I have injured the Jews so as to deserve death. If it can be proved that I have done injury to any one.

I refuse not to die. I have no wish to escape justice. I do not wish to evade the laws, or to take advantage of any circumstances to screen me from just punishment. Paul's whole course showed that this was the noble spirit which actuated him. No true Christian wishes to escape from the laws. He will honour them, and not seek to evade them. But, like other men, he has rights; and he may and should insist that justice should be done.

No man may deliver me unto them. No man shall be allowed to do it. This bold and confident declaration Paul could make, because he knew what the law required, and he knew that Festus would not dare to deliver him up contrary to the law. Boldness is not incompatible with Christianity; and innocence, when its rights are invaded, is always bold. Jesus firmly asserted his rights when on trial, (Jn 18:23;) and no man is under obligation to submit to be trampled on by an unjust tribunal in violation of the laws.

I appeal unto Caesar. I appeal to the Roman emperor, and carry my cause directly before him. 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 (Ep. 10, 97) says, that those Christians who were accused, and who, being Roman citizens, appealed to Csesar, 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 men 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. Rom 1:9, and Rom 1:10,11. For this he had prayed long, (Rom 1:10, 15:23,24;) 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 press 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.

When he had conferred with the council. With his associate judges, or with those who were his counsellors in the administratien of justice. They were made up ofthe 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.

Unto Caesar shalt thou go. He was willing in this way to rid himself of this trial, and of the vexation attending it. He did not dare to deliver him to the Jews in violation of the Roman laws; and 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.

And after certain days, king Agrippa. 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, b. ii. chap. xi. & 6. When his father died, he was at Rome with the emperor Claudius. Josephus says that the emperor was inclined to bestow upon him all his 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. b. xix. chap. ix.  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. b. xx. chap. v. & 2. Afterwards he bestowed on him the tetrarchy of Philip and Batanea, and added to it Trachonitis with Abila. Antiq. b. xx. chap. vii.  1. After the death of Claudius, Nero his successor added to his dominions Julius 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 afterwards 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 A.D. 90. His manner of living with his sister gave occasion to reports respecting him very little to his advantage.

And Bernice. She was sister of Agrippa. She had been married to Herod, king of Chalcis, her own uncle by her father's side. After his death, she proposed to Polemon, king of Pontus and part of Cilicia, that if he would become circumcised she would marry him. He complied, but she did not continue long with him. After she left him, she returned to her brother Agrippa, with whom she lived in a manner such as to excite scandal. Josephus directly charges her with incest with her brother Agrippa. Antiq. b. xx. chap. vii.  3.

To salute Festus. To show him respect as the governor of Judea.

(*) "certain days" "some"

Festus declared Paul's case. He did this, probably, because Agrippa, being a Jew, would be supposed to be 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"--δεσμιος. He was left in custody, probably in the keeping of a soldier, Acts 24:23,27.

(*) "bonds" "left a prisoner"

About whom, etc. Acts 25:1-5.

To have judgment against him. Thome have him condemned.

(a) "when I was at Jerusalem" Acts 25:2,3 (+) "informed me" "laid an information"

It is not the manner, etc. He here states the reasons which he gave to 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 de Preesi. Rom. says the same thing. In Tacitus (Annul. 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 the privilege of every man here to be heard; to know the charges against him; to be confronted with the witnesses; to make his defence; and to be tried by the laws, and not by the passions and caprices of men. In this respect our jurisprudence surpasses all that Rome ever enjoyed; and is not inferior to that of the most favoured nation of the earth.

To deliver. To give him up as a favour--χαριζεσθαι--to popular clamour and caprice. Yet our Saviour, in violation of the Roman laws, was thus given up by Pilate, Mt 27:18-25.

Have the accusers face to face. That he may know who they are, and hear their accusations, and refute them. Nothing contributes more to justice than this. Tyrants suffer men to be accused without knowing who the accusers are, and without an opportunity of meeting the charges. It is one great principle of modem jurisprudence, that the accused may know the accusers, and be permitted to confront the witnesses, and adduce all the testimony possible in his own defence.

And have license. Greek, "Place of apology," may have the liberty of defending himself.

(++) "manner" "custom"

Therefore, when they were come hither, etc. See Acts 25:6.

(b) "when they" Acts 25:6

None accusation, etc. No charge as I 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.

(%) "none accusation" "No"

But had certain questions. Certain inquiries, or litigated and disputed subjects; certain points of dispute in which they differed. ζητηματατινα.

Of their own superstition. δεισιδαιμονιας.

This word properly denotes the worship or fear of demons; but 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. Acts 17:22. 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 wish simply to 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.

And of one Jesus, which was dead. Gr., "Of one dead Jesus." 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 the glorious truth of the Christian religion; and this shows the spirit with which the great mass of philosophers and statesmen regarded its doctrines.

(c) "But had certain" Acts 18:15 (|) "certain" "some" (%) "superstition" "Religion"

And because I doubted of such manner of questions. See the margin. Because I hesitated about the right way of disposing of them; because I was ignorant of their nature and bearing, I proposed to go to Jerusalem, that the matter might be there more fully investigated. 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.

(1) "doubted" "Or, I was doubtful how to inquire hereof"

But when Paul had appealed. Acts 25:11.

To be reserved. To be kept; not to be tried at Jerusalem, but to be sent to Rome for trial.

Unto the hearing. Margin, "the judgment." That Augustus might hear and decide the cause.

Of Augustus. The reigning emperor a this time was Nero. The name Augustus--σεβαστου--properly denotes that which is venerable, or worthy of honour and reverence. It was first applied to Caesar Octavianus, who was the Roman emperor in the time when our Saviour was born, and who is usually called 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.

(2) "the hearing of Augustus" "judgment"

Then Agrippa said, etc. 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 defence of the doctrine of Christianity. This wish of Agrippa gave occasion to the noblest defence which was ever made before any tribunal, and to as splendid eloquence as can be found anywhere in any language. See Acts 26.

With great pomp. Gr., "With much phantasy"--φαντασιας--, with much show, parade, and splendour, it was an occasion on which he could exhibit much of the splendour of royalty, and he chose to do it.

Into the place of hearing. The court-room, or the place where the judges heard and tried causes.

With the chief captains. Gr., The chiliarchs; the commanders of a thousand men. It means here that the military officers were assembled.

The principal men of the city. The civil officers, or the men of reputation and influence.

(d) "pomp" Eze 7:24 (**) "chief captains" "commanders" (e) "Paul" Acts 9:15

Have dealt with me. Have appeared before me, desiring me to try him. They have urged me to condemn him.

Crying out, etc. Acts 22:22. They had sought that he should be put to death.

(a) "all the multitude" Acts 25:3,7 (*) "with me" "Applied to me" (b) "that he ought" Acts 22:22

Of whom. Respecting his character, opinions, manner of life, and respecting the charges against him.

No certain thing. Nothing definite, and well established. 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.

I might have somewhat to write. 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.

(+) "lord" "Our sovereign"

For it seemeth to me unreasonable, Festus felt that he was placed in an embarrassing situation, he was about to send a prisoner to Rome to be tried, 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 thus 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; and it is not wonderful that he felt himself perplexed and embarrassed; and that he was glad to avail himself of the desire which Agrippa had expressed to hear Paul, that he might be able to specify the charges against him.

Withal. Also; at the same time.

To signify. To specify, or make them known. In concluding this chapter, we may observe:

(1.) That in the case of Agrippa, we have an instance of the reasons which induce many men 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 the minister of the gospel of Christ. Curiosity thus draws multitudes to the sanctuary. In many instances they remain unaffected and unconcerned in regard to its provisions of mercy. They listen, and are unmoved, and die in their sins. In many 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 Saviour, Lk 19:1-9. Whatever may be the motive which induces men 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 men, and the rich, and the proud, usually regard Christianity. They esteem it to be a subject of inquiry in which they have no interest; a question about "one dead Jesus," whom Christians affirm to be alive. Whether he be alive or not, whether Christianity be true or false, they suppose, is an inquiry 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 men 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 with curiosity, but to stake his life, his reputation, his all, on its truth, he was willing to defend it everywhere, and before any class of men. 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 men, in the presence of princes, nobles, and kings, of Romans and of Jews, he was ready to pour forth irresistible eloquence and argument in defence 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 splendour like Agrippa? And who would not rather be an honest and cordial believer of the gospel like Paul, than, like them, to be cold contemners or neglecters of the God that made them, and of the Saviour that died, and rose again?

(e) "it seemeth" Prov 18:13 (++) "crimes" "charges"

St. Luke here informs us, that Festus being come to the government, and going up to Jerusalem, the high-priest and rulers of the Jews quickly began to inform him against Paul, and besought him that he would send for him to Jerusalem, resolving to lay some villains by the way to kill him as he came; but the Divine Providence so overruled the matter, that Festus would not consent to it, but ordered his accusers to come to Cesarea, and implead him there.

Here note, 1. How restless is the rage, and unwearied the malice and enmity, which the persecutors of the truth have against the professors and preachers of it. The high-priest, and chief of the Sanhedrin or ecclesiastical court, continue their murderous designs against the innocent apostle; and are sorry they could not get an heathen governor as cruel as themselves to join with them. Heathens have sometimes blushed at the mention of those crimes, which the professors of religion have committed without either shame or remorse.

Note, 2. How deplorably corrupt and degenerate the Jewish church at this time was! Lord, what priests and church-governors were here, who call it a favour to have an opportunity granted them to murder an innocent man in cold blood, contrary to the law of nature and of nations!

But behold the justice of God upon them; they were now given up to a reprobate sense, and are hurried headlong by a diabolical spirit, a little before their final destruction. O Jerusalem, Jerusalem, who killedst the prophets, and stonedst them that were sent unto thee!

Note, 3. What an overruling Providence was here seen, in that Festus, by no flatteries nor persuasions, would be prevailed with to remove the apostle from Cesarea to Jerusalem. This broke the high-priest's measures, who designed to have killed him by the way. "No, saith Festus, the prisoner shall not come to you, but you shall go to him."

This was a marvellous providence for the apostle's preservation. O how easy is it for the most wise God to baffle and blast the most cunning contrivances of the devil; to befool the enemies of his church and people, by making the counsels of the wicked to be of no effect! God looks and laughs at all the plots of wicked men against the righteous: frustration and disappointment attend all their designs, and perdition and destruction doth awe their persons, He that sitteth in heaven laughs them to scorn, the Lord has them in derision. Ps 2:5

Observe here, 1. The equity and justice of Festus, an heathen judge, in his proceedings at St. Paul's trial: he will have the high-priest and elders that accused him, speak to his face; he will have the matter examined by and before himself. When the malicious bring the innocent upon their trial, God will provide a judge for their turn.

Observe, 2. The indictment or charge which the Jews brought in against the apostle, That he had offended against the law, profaned the temple, and raised sedition against the Roman government.

Here we find the devil at his own trade; namely, stirring up the rage and malice of the world against the saints of God, under a pretence of their being enemies to the state, and subverters of civil government.

Observe, 3. That to be loaded with calumnies and reproaches has been the common lot and constant portion of the friends and servants of Christ, from the beginning of Christianity; The Jews laid many and grievous things against Paul, which they could not prove.

Reproach has been the reward of religion and righteousness: but St. Paul easily wipes off the several reproaches cast upon him, affirming himself to have been always a religious observer of the law, that he went into the temple upon a religious account, and that he had never taught nor practised any rebellion against Cesar. The servants of Christ are happy in their own innocency, and their adversaries render themselves odious by belying them, and laying that to their charge which every one can disprove.

Observe here, How Festus,being willing to gratify the Jews, asks Paul if he would go to Jerusalem, and be tried there, in the Jewish court, about those matters?

The apostle replied, that he was his proper judge, under the Roman emperor, and not the Jews; and that being a Roman, he might clain the privilege of a Roman, which accordingly he did by appealing unto Cesar.

Festus, hearing that, not only admitted his appeal, but was glad of it to get rid of him without peril on the one hand, or ill will on the other.

Here we may remark, 1. That carnal politicians do not so much consider what is just and righteous in its own nature, as what is of use and advantage to themselves, be it right or wrong. The apostle had cleared himself from all slanderous accusations; and yet Festus, willing to do the Jews a pleasure, will not set him at liberty. It is too often the practice of corrupt judges, that they may please the people, to deliver up truth to be injuriously crucified; considering more their own interest, than the prisoner's innocency.

Note, 2. How the apostle appeals from Jerusalem to Rome, from his own countrymen to heathens; from the high-priest to the emperor Nero; expecting to find more justice at the hands of infidels, than from the Jewish Sanhedrin. And to this the apostle was in some sort divinely admonished by Christ himself, to make his appeal. Be of good cheer, Paul, thou shalt bear witness to me at Rome. Acts 23:11

Doubtless, this was a mighty support and strong consolation to him, to know that he appealed and desired to go to Rome, where God had appointed to have him go.

Observe here, 1. How God will not be wanting to his servants in their greatest straits and sufferings, but will providentially dispose of all matters in order to their deliverance, when it may most conduce to his own glory and their good.

Thus here, King Agrippa comes to congratulate Festus; Festus declares the cause of God's oppressed servant to the king, and God makes use both of Festus and Agrippa to screen the apostle from the violence of his enemies: In the mount will the Lord be seen; the people's extremities are the seasons of his succour.

Observe, 2. How the very light of nature in and among the heathens condemns it as an act of manifest and notorious injustice in a judge to pass sentence upon a person unheard, and unallowed to make his defence.

This baseness was below the Roman gallantry whilst Pagans; Festus demands the accursers and the accused to appear face to face; and yet such a diabolical spirit of malice had so blinded the Jews, that, contrary to the law of nature, and the law of all nations, they would have had St. Paul here condemned, without knowing the cause, and hearing his defence.

Observe, 3. What base and vile, what low and undervaluing thoughts, and apprehension, have carnal men of the high and holy things of God.

Festus here calls the religion and worship, which was of God's own institution, most profanely and contemptuously by the name of superstition: They had certain questions against him of their own superstition. And how slightingly doth he also speak of our glorified Redeemer, styling him one Jesus; but no wonder that the dunghill cocks of the world know not the worth of the pearl of great price.

Observe here, 1. King Agrippa's curosity to see and hear St. Paul: he was born and bred up amongst the Jews, and probably understood something of the Christian religion; and possibly had heard much of Paul, and therefore desired to see him, as Herod desired to see Christ, and to hear John the Baptist, only to gratify his curiosity, not to be advantaged by his ministry.

Observe, 2. How contemptuously the Holy Ghost speaks of all the pomp, retinue, and state, which Festus, Agrippa, and Bernice, appeared in, at the time and place of hearing: he calls it fancy, so the original word signifies, intimating, that all the pomp, gaiety, and glory of the world, is nothing but fancy, a dream, and a shadow, having no real existence, but a being in imagination only.

Observe, 3. That truth and innocency shine forth the more splendidly by the greater opposition that is raised against them. The more malicious the Jews were in accusing Paul, the more did his innocency appear; and the more was he acquitted and discharged by his judges.

Thus we see the providence of God wrought all matters for St. Paul's justification, and for the Jews' reprehension; Festus had nothing to write to Cesar, no crime to inform him of against the apostle.

Thence learn, That although God sometimes permits his servants to be loaden with slanders and reproaches, yet he will find a time to clear their innocency, and cause their very judges, if not their accusers, to proclaim them guiltless. I find, saith Festus, that he hath committed nothing worthy of death.

It is no small mercy to have our innocency vindicated; for God to clear up our righteousness as the light, and our just dealing as the noonday; and to free our reputation from those blemishes which the uncharitable suspicions, or rash censures of men, have cast upon us.

There is no spot so unbeautiful as that upon our credit, saving only a spot upon our consciences. God made the apostle's enemies here do him right, and his name was clothed with honour in the estimation of his very adversaries.