Acts 25:1-12
1-3. Festus . . . after three days . . . ascended . . . to Jerusalem—to make himself acquainted with the great central city of his government without delay.
2. Then the high priest—a successor of him before whom Paul had appeared (Ac 23:2).
and the chief of the Jews—and "the whole multitude of the Jews" (Ac 25:24) clamorously. informed him against Paul . . .3. desired favour—in Ac 25:15, "judgment."
against him—It would seem that they had the insolence to ask him to have the prisoner executed even without a trial (Ac 25:16). laying wait . . . to kill him—How deep must have been their hostility, when two years after the defeat of their former attempt, they thirst as keenly as ever for his blood! Their plea for having the case tried at Jerusalem, where the alleged offense took place, was plausible enough; but from Ac 25:10 it would seem that Festus had been made acquainted with their causeless malice, and that in some way which Paul was privy to.4-6. answered that Paul should be kept—rather, "is in custody."
at Cæsarea, and . . . himself would depart shortly thither.5. Let them . . . which among you are able, go down—"your leading men."
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.10. Then said Paul, I stand at Cæsar's judgment seat—that is, I am already before the proper tribunal. This seems to imply that he understood Festus to propose handing him over to the Sanhedrim for judgment (and see on Ac 25:11), with a mere promise of protection from him. But from going to Jerusalem at all he was too well justified in shrinking, for there assassination had been quite recently planned against him.
to the Jews have I done no wrong, as thou knowest very well—literally, "better," that is, (perhaps), better than to press such a proposal. if there be none of these things . . . no man may deliver me unto them—The word signifies to "surrender in order to gratify" another.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.