Acts 24

CHAPTER 24

Verse 1. And after five days. This time was occupied, doubtless, in their receiving the command to go to Caesarea, and in making the necessary arrangements. This was the twelfth day after his arrival at Jerusalem. See Acts 24:11.

Ananias the High Priest. Acts 23:2.

Descended. Came down from Jerusalem. This was the usual language when a departure from Jerusalem was spoken of. Acts 15:1.

With a certain orator named Tertullus. Appointed to accuse Paul. This is a Roman name, and this man was doubtless a Roman. As the Jews were, to a great extent, ignorant of the Roman customs and laws, and of their mode of administering justice, it is not improbable that they were in the habit of employing Roman lawyers to plead their causes.

Who informed the governor against Paul. Who acted as the accuser, or who managed their cause before the governor.

(i) "Ananias" Acts 23:2, 25:2 (k) "who informed" Ps 11:2 Verse 2. And when he was called forth. When Paul was called forth from prison. See Acts 23:35.

We enjoy great quietness. This was said in the customary style of flatterers and orators, to conciliate his favour, and is strikingly in contrast with the more honest and straightforward introduction in the reply of Paul, Acts 24:10. Though it was said for flattery, and though Felix was in many respects an unprincipled man, yet it was true that his administration had been the means of producing much peace and order in Judea, and that he had done many things that tended to promote their welfare. In particular, he had arrested a band of robbers, with Eleazar at their head, whom he had sent to Rome to be punished, (Jos. Ant. b. xx. chap. viii.;) he had arrested the Egyptian false prophet, who had led out four thousand men into the wilderness, and who threatened the peace of Judea, Acts 21:38; and he had repressed a sedition which arose between the inhabitants of Caesarea and of Syria. Jos. Jewish Wars, b. ii. chap. xiii. 2.

Very worthy deeds. Acts that tended much to promote the peace and security of the people. He referred to those which have just been mentioned as having been accomplished by Felix, particularly his success in suppressing riots and seditions; and as, in the view of the Jews, the case of Paul was another instance of a similar kind, he appealed to him with the more confidence that he would suppress that also.

By thy providence. By thy foresight, skill, vigilance, prudence.

(l) "worthy deeds" Ps 12:2 (++) "providence" "prudence" Verse 3. We accept it always. We admit that it is owing to your vigilance, and we accept your interposition to promote peace, with gratitude.

Always, and in all places. Not merely in your presence, but we always acknowledge that it is owing to your vigilance that the land is secure. "What we now do in your presence, we do also in your absence; we do not commend you merely when you are present." (Wetstein.)

Most noble Felix. This was the title of office.

With all thankfulness. In this, there was probably sincerity, for there was no doubt that the peace of Judea was owing to Felix. But at the same time that he was an energetic and vigilant governor, it was also true that he was proud, and avaricious, and cruel. Josephus charges him with injustice and cruelty in the case of Jonathan, the high priest, (Ant. b. xx. chap. viii. 5 ;) and Tacitus, (Hist. b. v. ch. 9,) and Suetonius, (Life of Claudius, ch. 28,) concur in the charge. Verse 4. Be not further tedious unto thee. By taking up your time with an introduction, and with commendation.

(&) "tedious" "troublesome" (|) "clemency" "goodness" Verse 5. We have found this man a pestilent fellow. λοιμον. This word is commonly applied to a plague, or pestilence; and then to a man who corrupts the morals of others, or who is turbulent, and an exciter of sedition. Our translation somewhat weakens the force of the original expression. Tertullus did not say that he was a pestilent fellow, but that he was the very pestilence itself. In this he referred to their belief, that he had been the cause of extensive disturbances everywhere among the Jews.

And a mover of sedition. An exciter of tumult. This they pretended he did by preaching doctrines contrary to the laws and customs of Moses, and exciting the Jews to tumult and disorder.

Throughout the world. Throughout the Roman empire, and thus leading the Jews to violate the laws, and to produce tumults, riots, and disorder.

And a ringleader. πρωτοστατην. This word occurs nowhere else in the New Testament. It is properly a military word, and denotes one who stands first in an army, a standard-bearer, a leader, or commander. The meaning is, that Paul had been so active, and so prominent in preaching the gospel, that he had been a leader, or the principal person, in extending the sect of the Nazarenes.

Of the sect. The original word here αιρεσεως is the word from which we have derived the term heresy. It is, however, properly translated sect, or party, and should have been so translated in Acts 24:14. Acts 5:17.

Of the Nazarenes. This was the name usually given to Christians by way of contempt. They were so called because Jesus was of Nazareth.

(a) "fellow" Lk 23:2, Acts 6:13, 16:20, 17:6, 21:28, 1Pet 2:18,19 (*) "sedition" "insurrection" Verse 6. Who also hath gone about. Who has endeavoured.

To profane the temple. This was a serious, but unfounded charge. It arose from the gross calumny of the apostle, when they pretended that he had introduced Greeks into that sacred place, Acts 21:28. To this charge the apostle replies in Acts 24:18.

And would have judged. That is, would have condemned and punished.

According to our law. Their law, which forbade the introduction of strangers into the temple.

(+) "about" "attempted" (b) "profane" Acts 19:37, 21:28 (++) "took" "seized" (c) "according" Jn 18:31 Verse 7. But the chief captain, etc. Tertullus pretends that they would have judged Paul righteously, if Lysias had not interposed; but the truth was, that, without regard to law or justice, they would have murdered him on the spot.

(d) "chief captain" Acts 21:33 (&) "chief captain" "commander" Verse 8. Commanding his accusers, Acts 23:30.

By examining of whom. That is, the Jews who were then present. Tertullus presented them as his witnesses of the truth of what he had said. It is evident that we have here only the summary or outline of the speech which Tertullus made. It is incredible that a Roman rhetorician would have, on such an occasion, delivered an address so brief, so meager, and so destitute of display as this. But it is doubtless a correct summary of his address, and contains the leading points of the accusation. It is customary for the sacred writers, as for other writers, to give only the outline of discourses and arguments. Such a course was inevitable, unless the New Testament had been swelled to wholly undue proportions.

(e) "accusers" Acts 23:30 (|) "take knowledge" "Gain" Verse 9. And the Jews also assented. The Jews who had accompanied Tertullus to Caesarea. They had gone as the accusers of Paul; and they bore testimony, when called upon, to the truth of all that the orator had said. Whether they were examined individually or not, is not declared. In whatever way their testimony was arrived at, they confirmed unanimously the accusation which he had brought against Paul. Verse 10. Had beckoned unto him to speak. Either by a nod or by the hand.

Hast been of many years. Felix and Cumanus had been joint-governors of Judea; but after Cumanus had been condemned for his bad administration of the affairs, the government fell entirely into the hands of Felix. This was about seven years before Paul was arraigned before him, and with might be called many years, as he had been long enough there to become acquainted the customs and habits of the Jews; and it might also be called long in comparison with the short time which any of his immediate predecessors had held the office. See Josephus, Ant. b. xx. ch. vi., vii.

A judge. This word is evidently used here in the sense of magistrate, or one appointed to administer the affairs of government. To determine litigated matters was, however, one part of his office. It is remarkable that Paul did not begin his speech as Tertullus had done, by any flattering address, or by any of the arts of rhetoric. He founded his plea on the justice of his cause, and on the fact, that Felix had had so much experience on the affairs of Judea, that he was well qualified to understand the merits of the case, and to judge impartially. Paul was well acquainted with his character, Acts 24:25 and would not by flattering words declare that which was not strictly true.

I do the more cheerfully, etc. Since you are so well acquainted with the customs and habits of the Jews, I the more readily submit the case to your disposal. This address indicated great confidence in the justice of his cause; and was the language of a man bold, fearless, and conscious of his innocence.

(1) "governor" "Felix, made Procurator over Judea, A.D. 53" (f) "answer" 1Pet 3:15 (+) "myself" "make my defence" Verse 11. Because that thou mayest understand. Greek, "Thou being able to know." That is, he could understand or know, by taking the proper evidence. Paul does not mean to say that Felix could understand the case, because he had been many years a judge of that nation. That fact would qualify him to judge correctly, or to understand the customs of the Jews. But the fact that he had been but twelve days in Jerusalem, and had been orderly and peaceable there, Felix could ascertain only by the proper testimony. The first part of Paul's defence Acts 24:11-13 consists in an express denial of what they alleged against him.

Are yet but twelve days. Beza reckons these twelve days in this manner: The first was that on which he came to Jerusalem, Acts 21:15. The second he spent with James and the apostles, Acts 21:18. Six days were spent in fulfilling his vow, Acts 21:21,26. On the ninth day the tumult arose, being the seventh day of his vow, and on this day he was rescued by Lysias, Acts 21:27, 22:29. The tenth day he was before the sanhedrim, Acts 22:30, 23:10. On the eleventh the plot was laid to take his life; and on the same day, at evening, he was removed to Caesarea. The days on which he was confined at Caesarea are not enumerated, since his design in mentioning the number of days was to show the improbability that, in that time, he had been engaged in producing a tumult; and it would not be pretended that he had been so engaged while confined in a prison at Caesarea. The defence of Paul here is, that but twelve days occurred from the time that he went to Jerusalem, till he was put under the custody of Felix; and that during so short a time it was wholly improbable that he would have been able to excite sedition.

For to worship. This farther shows that the design of Paul was not to produce sedition. He had gone up for the peaceful purpose of devotion, and not to produce riot and disorder. That this was his design in going to Jerusalem, or at least a part of his purpose, is indicated by the passage in Acts 20:16. It should be observed, however, that our translation conveys an idea which is not necessarily in the Greek--that this was the design of his going to Jerusalem. The original is, "Since I went up to Jerusalem worshipping," προσκυνησων i.e., he was actually engaged in devotion when the tumult arose. But his main design m going to Jerusalem, was to convey to his suffering countrymen there the benefactions of the Gentile churches. See Acts 24:17, Rom 15:25,26.

(h) "neither found me" Acts 25:8, 28:17 Verse 12. And they neither found me, etc. The first charge of Tertullus against Paul was, Acts 24:5, that he was "a pestilent fellow, and a mover of sedition." The charge of his being a pest was so general, that Paul did not think it necessary to attempt to refute it. To the specification, that he was a mover of sedition, he replies by a firm denial, and by a solemn declaration that they had not found him in any synagogue, or in the city, or in the temple, either disputing or exciting a tumult. His conduct there had been entirely peaceable; and they had no right to suppose that it had been otherwise anywhere.

(h) "neither found me" Acts 25:8, 28:17 Verse 13. Neither can they prove the things, etc. That is, that I am a mover of sedition, or a disturber of the peace of the people. This appeal he boldly makes; he challenges investigation; and as they did not offer to specify any acts of disorder or tumult excited by him, this charge falls of course.

(i) "prove the things" 1Pet 3:16 Verse 14. But this I confess, etc. The next specification in the charge of Tertullus was, Acts 24:5, that he was "a ringleader of the sect of the Nazarenes." To this, Paul replies in this and the two following verses. Of this reply we may observe,

(1.) that he does not stoop to notice the contempt implied in the use of the word Nazarenes. He was engaged in a more important business than to contend about the name which they chose to give to Christians.

(2.) He admits that he belonged to that sect or class of people. That he was a Christian he neither denied, nor was disposed to deny.

(3.) He maintains that in this way he is still worshipping the God of his fathers. Of this, the fact that he was engaged in worship in the temple, was sufficient proof.

(4.) He shows them that he believed only what was written in the law and the prophets; that this involved the main doctrine of their religion--the hope of the resurrection of the dead, Acts 24:15; and that it was his constant and earnest desire to keep a pure conscience in all things, Acts 24:16. These are the points of his defence to this second charge, and we shall see that they fully meet and dispose of the accusation.

After the way. After the manner or mode of worship.

Which they call heresy. This translation does not express to us the force of the original. We have attached to the word heresy an idea which is not conveyed by the Greek word, and now commonly understand by it, error of doctrine. In Paul's answer here, there is an explicit reference to their charge, which does not appear in our version. The charge of Tertullus was, that he was the ringleader of the sect τηςαιρεσεως of the Nazarenes, Acts 24:5. To this, Paul replies, "After the way which they call sect, (αιρεσιν, not error of doctrine, but after a way which they maintain is producing division or schism,) so worship I the God of my fathers." Paul was not ashamed to be called a follower of that sect or party among the Jewish people. Nor should we be ashamed to worship God in a mode that is called heresy or schism, if we do it in obedience to conscience and to God.

So worship I. I continue to worship. I have not departed from the characteristic of the Jewish people, the proper and public acknowledgment of the God of the Jews.

The God of my fathers. My fathers' God; Jehovah; the God whom my Jewish ancestors adored. There is something very touching in this, and fitted to find its way to the heart of a Jew. He had introduced no new object of worship, (comp. De 13:1-5;) he had not become a follower of a false or foreign God; and this fact was really a reply to their charge, that he was setting up a new sect in religion. The same thing Paul affirms of himself in 2Ti 1:3: "I thank God, whom I serve from my forefathers with a pure conscience."

Believing all things, etc. Particularly respecting the Messiah. So he more fully explains his meaning in his speech before king Agrippa, Acts 26:23.

In the Law and in the Prophets. Commanded in the law of Moses, and foretold by the prophets. That Paul had ever disbelieved any of these things, they could not prove; and his whole course had shown that he fully credited the sacred records. Most of his arguments in defending Christianity had been drawn from the Jewish writings.

(*) "heresy" "A sect" (a) "worship" Mic 4:5 (b) "God of my fathers" 2Ti 1:3 (c) "written in the law" Lk 24:27, Acts 26:22, 28:23 (d) "in the prophets" Mt 22:40, Lk 16:16, Jn 1:45, Acts 13:15, Rom 3:21 Verse 15. And have hope toward God. Having a hope of the resurrection of the dead, which arises from the promises of God.

Which they themselves, etc. That is, the Pharisees. Perhaps he designated in this remark the Pharisees who were present, he held nothing in this great cardinal point, which they did not also hold. For the reasons why Paul introduced this point so prominently, and the success of thus introducing it, Acts 23:1, also Acts 23:2-9.

Both the just and unjust. Of the righteous and the wicked; that is, of all the race. As they held this, they could not arraign him for holding it also.

(e) "hope toward God" Acts 23:6, 26:6,7, 28:20 (+) "allow" "admit" (f) "resurrection of the dead" Dan 12:2, Jn 5:28,29, 1Cor 15:12-27 Rev 20:6,13 (++) "unjust" "righteous and unrighteous" Verse 16. And herein. In this, or for this purpose.

Do I exercise myself. ασκω. I accustom or employ myself; I make it my constant aim and endeavour. It is the purpose of my constant study. Paul often appeals to his conscientiousness as the leading habit of his life. Even before his conversion he endeavoured to act according to the dictates of conscience. See Acts 26:9. Comp. Php 3:5,6.

To have always a conscience, etc. To do that which is right, so that my conscience shall approve of it, and never reproach me.

Void of offence. αροσκοπον. That which is inoffensive, or which does not cause one to stumble or fall. lie means, that he endeavoured to keep his conscience so enlightened and pure in regard to duty, and that he acted according to its dictates in such a way, that his conduct should not be displeasing to God, or injurious to man. To have such a conscience implies two things:

(1.) That it be enlightened or properly informed in regard to truth and duty; and,

(2,) that that which is made known to be right should be honestly and faithfully performed. Without these two things, no man can have a conscience that shall be inoffensive and harmless.

Toward God. In an honest endeavour to discharge all the duties of public and private worship, and to do constantly what he requires. In believing all that he has spoken; doing all that he requires; and offering to him the service which he approves.

Toward men. In endeavouring to meet all the demands of justice and mercy; to advance their knowledge, happiness, and salvation; so that I may look back on my life with the reflection that I have done all that I ought to have done, and all that I could do, to promote the welfare of the whole human family. What a noble principle of conduct was this! How devoted, and how pure! How unlike the conduct of those who live to gratify debasing sensual appetites, or for gold or honour; and who pass their lives in such a manner as to offer the grossest offence to God, and to do the most injury to man! The great and noble aim of Paul was to be pure; and no slander of his enemies, no trials, persecutions, or perils, and no pains of dying, could take away the approving voice of conscience. Alike in his travels, and in his persecutions; among friends and foes; when preaching in the synagogue, the city, or the desert; or when defending himself before governors and kings, he had this testimony of a self-approving mind. Happy they who thus frame their lives. And happy will be the end of a life where this has been the grand object of the journey through this world.

(g) "have always" Acts 23:1 Verse 17. Now after many years. After many years' absence. Paul here commences a reply to the charges of Tertullus, that he had endeavoured to profane the temple, Acts 24:6. He begins by saying that his design in coming up to Jerusalem was to bring to them needed aid in a time of distress. It would be absurd to suppose, therefore, that his object in coming was to violate the customs of the temple, and to defile it.

I came to bring. See Acts 11:29,30. Rom 15:25.

Alms. Charities; the gift of the churches.

To my nation. Not to all the nation; but to the poor saints or Christians who were in Judea, and who were suffering much by persecutions and trials.

And offerings. The word used here properly denotes an offering or gift of any kind; but it is usually applied to an oblation, or offering made to God in the temple--a thank-offering, a sacrifice. This is probably its meaning here. He came to bring aid to his needy countrymen, and an offering to God; and it was, therefore, no part of his purpose to interfere with, or to profane the worship of the temple.

(h) "to bring alms" Acts 11:29,30, 20:16, Rom 15:25 Verse 18. Certain Jews from Asia. Acts 21:27.

Found me purified in the temple. Acts 21:26,27. They found me engaged in the sacred service of completing the observance of my vow.

Neither with multitude. Not having introduced a multitude with me--in a quiet and peaceful manner. Verse 19. Who ought to have been here, etc. They were the proper witnesses; as they had stayed away, it showed that they were not prepared to undergo a strict examination. Paul, therefore, justly complains that the very persons who alone could testify against him were absent, and showed that there was really no well-founded charge against him. They alone could testify as to anything that occurred in the temple; and as they were not present, that charge ought to be dismissed.

(i) "here before thee" Acts 25:16 (&) "object" "accuse me" (|) "ought" "anything" Verse 20. Or else. Since they are not here to witness against me in regard to what occurred in the temple, let these here present bear witness against me, if they can, in regard to any other part of my conduct. This was a bold appeal, and it showed his full consciousness of innocence.

Let these same here say. The Jews who are here present. Any evil doing. Any improper conduct, or any violation of the law.

While I stood before the council. The sanhedrim, Acts 23:1-10. As they were present there, Paul admits that they were competent to bear witness to his conduct on that occasion; and calls upon them to testify, if they could, to any impropriety in his conduct.

(&) "evil doing" "crime" Verse 21. Except it be for this one voice. For this one expression, or decimation. This was what Paul had said before the council--the main thing on which he had insisted; and he calls on them to testify to this, and to show, if they could, that in this declaration he had been wrong. Chubb and other infidels have supposed that Paul here acknowledges that he was wrong in the declaration which he made, when he said, that he was called in question for the doctrine of the resurrection of the del (Acts 23:6,) and his conscience reproached him for appearing to be time-serving, and for concealing the true cause of offence against him; and for attempting to take advantage of their divisions of sentiment, and endeavouring to produce discord in the council. But against this interpretation we may urge the following considerations:

(1.) Paul wished to fix their attention on the main thing which he had said before the council.

(2.) It was true, as has been shown on the passage, (Acts 23:1-10), that this was the principal doctrine which Paul had been defending.

(3.) If they were prepared to witness against him for holding and teaching the resurrection of the dead as a false or evil doctrine, he called on them to do it. As this had been the only thing which they had witnessed before the council, he calls on them to testify to what they knew only, and to show, if they could, that this was wrong.

Touching the resurrection, etc. Respecting the resurrection, Acts 23:6.

(*) "one voice" "declaration" (+) "cried" "proclaimed" Verse 22. Having more perfect knowledge of that way. Our translation of this verse is very obscure, and critics are divided about the proper interpretation of the original. Many (Erasmus, Luther, Michaelis, Morus, etc.) render it, "Although he had a more perfect knowledge of the Christian doctrine than Paul's accusers had, yet he deferred the hearing of the cause till Lysias had come down." They observe, that he might have obtained this knowledge, not only from the letter of Lysias, but from public rumour, as there were doubtless Christians at Caesarea. They suppose that he deferred the cause, either with the hope of receiving a bribe from Paul, (comp. Acts 24:26,) or to gratify the Jews with his being longer detained as a prisoner. Others, among whom are Beza, Grotius, Rosenmuller, and Doddridge, suppose that it should be rendered, "He deferred them, and said, After I have been more accurately informed concerning this way, when Lysias has come down, I will hear the cause." This is doubtless the true interpretation of the passage, and it is rendered more probable by the fact that Felix sent for Paul, and heard him concerning the faith of Christ, (Acts 24:24,) evidently with a design to make himself better acquainted with the charges against him, and the nature of his belief.

Of that way. Of the Christian religion. This expression is repeatedly used by Luke to denote the Christian doctrine. Acts 9:2.

He deferred them. He put them off; he postponed the decision of the case; he adjourned the trial.

When Lysias, etc. Lysias had been acquainted with the excitement and its causes, and Felix regarded him as an important witness in regard to the true nature of the charges against Paul.

I will know the uttermost, etc. I shall be fully informed and prepared to decide the cause.

(a) "Lysias" Acts 24:7 (+) "chief captain" "commander" (&) "I will know" "I will determine" Verse 23. And he commanded, etc. It is evident from this verse, that Felix was disposed to show Paul all the favours that were consistent with his safe keeping. He esteemed him to be a persecuted man, and doubtless regarded the charges against him as entirely malicious. What was Felix's motive in this cannot be certainly known. It is not improbable, however, that he detained him,

(1.) to gratify the Jews by keeping him in custody as if he were guilty; and,

(2.) that he hoped the friends of Paul would give him money to release him. Perhaps it was for this purpose that he gave orders that his friends should have free access to him, that thus Paul might be furnished with the means of purchasing his freedom.

(b) "liberty" Acts 27:3, 28:16 Verse 24. Felix came with his wife Drusilla. Drusilla was the daughter of Herod Agrippa the elder, and was engaged to be married to Epiphanes, the son of king Antiochus, on condition that he would embrace the Jewish religion; but as he afterwards refused to do that, the contract was broken off. Afterwards she was given in marriage, by her brother Agrippa the younger, to Azizus king of Emesa, upon his consent to be circumcised. When Felix was governor of Judea, he saw Drusilla, and fell in love with her, and sent to her Simon, one of his friends, a Jew, by birth a Cyprian, who pretended to be a magician, to endeavour to persuade her to forsake her husband, and to marry Felix. Accordingly, in order to avoid the envy of her sister Bernice, who treated her ill on account of her beauty, "she was prevailed on," says Josephus, "to transgress the laws of her forefathers, and to marry Felix." Josephus, Antiq. b. xx. chap. vii. 1, 2. She was, therefore, living in adultery with him; and this was probably the reason why Paul dwelt in his discourse before Felix particularly on "temperance," or chastity. Acts 24:25.

He sent for Paul, and heard him. Perhaps he did this in order to be more fully acquainted with the case which was submitted to him. It is possible, also, that it might have been to gratify his wife, who was a Jewess, and who doubtless had a desire to be acquainted with the principles of this new sect. It is certain also that one object which Felix had in this, was to let Paul see how dependent he was on him, and to induce him to purchase his liberty.

Concerning the faith in Christ. Concerning the Christian religion. Faith in Christ is often used to denote the whole of Christianity, as it is the leading and characteristic feature of the religion of the gospel. Verse 25. And as he reasoned. Greek, "And he discoursing." διαλεγομενου δεαυτου No argument should be drawn from the word that is used here, to prove that Paul particularly appealed to reason, or that his discourse was argumentative. That it was so, is indeed not improbable, from all that we know of the man, and from the topics on which he discoursed. But the word used here means simply, as he discoursed, and is applied usually to making a public address, to preaching, etc., in whatever way it is done, Acts 17:2, 18:4,19, 19:8,9, 24:12. Felix and Drusilla intended this as a matter of entertainment or amusement. Paul readily obeyed their summons, as it gave him an opportunity to preach the gospel to them; and as they desired his sentiments in regard to the faith in Christ, he selected those topics which were adapted to their condition, and stated those principles of the Christian religion which were fitted to arrest their attention, and lead them to repentance. Paul seized every opportunity of making known the gospel; and whether a prisoner or at liberty, whether before princes, governors, kings, or common people, was equally prepared to defend the pure and holy doctrines of the cross. His boldness in this instance is the more remarkable, as he was dependent on Felix for his pardon. A timeserver or an impostor would have chosen such topics as would have conciliated the favour of the judge, and procured his pardon, he would have flattered his vanity, or palliated his vices. But such an idea never seems to have occurred to Paul. His aim was to defend the truth, and to save, if possible, the souls of Drusilla and of Felix.

Of righteousness, περιδικαιοσυνης. Of justice. Not of the justice of God particularly, but of the nature and requirements of justice in the relations of life, the relations which we sustain to God and to man. This was a proper topic with which to introduce his discourse, as it was the office of Felix to dispense justice between man and man; and as his administration was not remarkable for the exercise of that virtue. It is evident that he could be influenced by a bribe, (Acts 24:26;) and it was proper for Paul to dwell on this as designed to show him the guilt of his life, and his danger of meeting the justice of a Being who cannot be bribed, but who will dispense equal justice alike to the great and the mean. That Paul dwelt also on the justice of God, as the moral Governor of the world, may also be presumed. The apprehension of that justice, and the remembrance of his own guilty life, tended to produce the alarm of Felix, and to make him tremble.

Temperance. εγκρατειας. The word temperance we now use commonly to denote moderation, or restraint in regard to eating and drinking, particularly to abstinence from the use of ardent spirits. But this is not its meaning here. There is no reason to suppose that Felix was intemperate in the use of intoxicating liquors. The original word here denotes a restraint of all the passions and evil inclinations; and may be applied to prudence, chastity, and moderation in general. The particular thing in the life of Felix which Paul had probably in view, was the indulgence of licentious desires, or incontinence. He was living in adultery with Drusilla; and for this, Paul wished doubtless to bring him to repentance.

And judgment to come. The universal judgment; the judgment that was to come on all transgressors. On this topic Paul also dwelt when he preached before the Areopagus at Athens, Acts 17:31. These topics were admirably adapted to excite the alarm of both Felix and Drusilla. It evinced great boldness and faithfulness in Paul to select them; and the result showed that he correctly judged of the kind of truth which was adapted to alarm the fears of his guilty auditor.

Felix trembled. In view of his past sins, and in the apprehension of the judgment to come. The Greek εμφοβος does not denote that his body was agitated or shaken, but only that he was alarmed, or terrified. That such fear usually shakes the frame, we know; but it is not certain that the body of Felix was thus agitated. He was alarmed and terrified; and looked with deep apprehension to the coming judgment. This was a remarkable instance of the effect of truth on the mind of a man unaccustomed to such alarms, and unused to hear such truth. It shows the power of conscience, when thus under the preaching of a prisoner the judge should be thrown into violent alarm.

And answered, Go thy way, etc. How different is this answer from that of the jailer of Philippi when alarmed in a similar manner. He asked, "What must I do to be saved?" and was directed to Him in whom he found peace from a troubled conscience, Acts 16:30,31. Felix was troubled; but instead of asking what he should do, he sent the messenger of God away. He was evidently not prepared to break off his sins, and turn to God. He sought peace by sending away his reprover; and manifestly intended then to banish the subject from his mind. Yet, like others, he did not intend to banish it altogether. He looked forward to a time when he should be more at leisure; when the cares of office should press less heavily on his attention; or when he should be more disposed to attend to it. Thus multitudes, when they are alarmed, and see their guilt and danger, resolve to defer it to a more convenient time. One man is engaged in a career of pleasure, and it is not now a convenient time to attend to his soul's salvation. Another is pressed with business; with the cares of life; with a plan of gain; with the labours of office, or of a profession, and it is not now a convenient time for him to attend to religion. Another supposes that his time of life is not the most convenient. His youth he desires to spend in pleasure, and waits for a more convenient time in middle age. His middle life he spends in business, and the toils of the world, and this is not a convenient time. Such a period he expects then to find in old age. But as age advances, he finds an increasing disposition to defer it; he is still indisposed to attend to it; still in love with the world. Even old age is seldom found to be a convenient time to prepare for heaven; and it is deferred from one period of life to another, till death closes the scene. It has been commonly supposed and said, that Felix never found that more convenient time to call for Paul. That he did not embrace the Christian religion, and forsake his sins, is probable, nay, almost certain. But it is not true that he did not take an opportunity of hearing Paul further on the subject; for it is said that he sent for him often, and communed with him. But though Felix found this opportunity, yet

(1) we have no reason to suppose that the main thing --the salvation of his soul-- ever again occupied his attention. There is no evidence that he was again alarmed or awakened, or that he had any further solicitude on the subject of his sins. He had passed for ever the favourable time; the golden moments when he might have secured the salvation of his soul.

(2.) Others have no right to suppose that their lives will be lengthened out that they may have any further opportunity to attend to the subject of religion.

(3.) When a sinner is awakened, and sees his past sins, if he rejects the appeal to his conscience then, and defers it to a more convenient opportunity, he has no reason to expect that his attention will ever be again called with deep interest to the subject. He may live; but he may live without the strivings of the Holy Spirit. When a man has once deliberately rejected the offers of mercy; when he has trifled with the influences of the Spirit of God, he has no right or reason to expect that that Spirit will ever strive with him again. Such, we have too much reason to fear was the case with Felix. Though he often saw Paul again, and "communed with him," yet there is no account that he was again alarmed or awakened. And thus sinners often attend on the means of grace after they have grieved the Holy Spirit; they listen to the doctrines of the gospel, they hear its appeals and its warnings, but they have no feeling, no interest, and die in their sins.

A more convenient season. Greek, "Taking time." I will take a time for this.

I will call for thee. To hear thee further on this subject. This he did, Acts 24:26. It is remarkable that Drusilla was not alarmed. She was as much involved in guilt as Felix; but she, being a Jewess, had been accustomed to hear of a future judgment, until it caused in her mind no alarm. Perhaps also she depended on the rites and ceremonies of her religion as a sufficient expiation for her sins. She might have been resting on those false dependencies which go to free the conscience from a sense of guilt, and which thus beguile and destroy the soul.

(|) "reasoned" "discoursed" (c) "righteousness" Prov 16:12, Jer 22:15-17, Dan 4:27, Jn 16:8 (@) "righteousness" "Justice" (d) "temperance" Prov 31:4,5, Dan 5:1-4, Hoss 7:5, 1Pet 4:4 (e) "judgment" Ps 1:3,4, Dan 12:2, Mt 25:31-46, 2Cor 5:10, Rev 20:12 (a) "trembled" Ps 99:1, Isa 32:11, Hab 3:16, Heb 4:1,12 (b) "Go thy way" Prov 1:24-32, Mt 20:1-5, 25:1-10 (*) "call for thee" "send" Verse 26. He hoped also. He thought that by giving him access to his friends, and by often meeting him himself, and showing kindness, Paul might be induced to attempt to purchase his freedom with a bribe.

That money should have been given him of Paul. That Paul would give him money to procure a release. This shows the character of Felix. He was desirous of procuring a bribe. Paul had proved his innocence, and should have been at once released. But Felix was influenced by avarice; and he therefore detained Paul in custody, with the hope that, wearied with confinement, he would seek his release by a bribe. But Paul offered no bribe. He knew what was justice; and he would not be guilty, therefore, of attempting to purchase what was his due, or of gratifying a man who prostituted his high office for the purpose of gain. The Roman governors in the provinces were commonly rapacious and avaricious, like Felix. They usually took the office for the purpose of its pecuniary advantage, and they consequently usually disregarded justice, and made the procuring of money their leading object.

He sent for him the oftener. It may seem remarkable that he did not fear again being alarmed. But the hope of money overcame all this. And having once resisted the reasoning of Paul, and the strivings of the Spirit of God, he seems to have had no further alarm or anxiety. He could again hear the same man, and the same truth, unaffected. When sinners have once grieved God's Spirit, they often sit with unconcern under the same truth which once alarmed them, and become entirely hardened and unconcerned.

And communed with him. And conversed with him.

(c) "money" Ex 23:8 (+) "loose him" "release" (++) "wherefore" "For which cause" (&) "communed" "conversed" Verse 27. But after two years. Paul was unjustly detained during all this time. The hope of Felix seems to have been to weary his patience, and induce him to purchase his freedom.

Came into Felix' room. As governor.

And Felix, willing to shew the Jews a pleasure. Desirous of pleasing them, even at the expense of justice. This shows the principle on which he acted.

Left Paul bound. Left him in custody to the charge of his successor. His object in this was to conciliate the Jews; that is, to secure their favour, and to prevent them, if possible, from accusing him for the evils of his administration before the emperor. The account which Luke gives here coincides remarkably with that which Josephus has given. He says, that Porcius Festus was sent as successor to Felix by Nero. He does not indeed mention Paul, or say that Felix sought to conciliate the favour of the Jews; but he gives such an account as to make the statement by Luke perfectly consistent with his character while in office. He informs us that Felix was unpopular, and that there was reason to apprehend that the Jews would accuse him before the emperor; and, therefore, the statement in the Acts, that he would be willing to show the Jews a favour, is in perfect keeping with his character and circumstances, and is one of those undesigned coincidences, which show that the author of the Acts was fully acquainted with the circumstances of the time, and that his history is true. The account in Josephus is, that "when Porcine Festus was sent as successor to Felix by Nero,

the principal inhabitants of Caesarea went up to Rome to accuse

Felix; and he had been certainly brought to punishment, unless

Nero had yielded to the importunate solicitations of his brother

Pallas, who was at that time had in the greatest honour by him."

Antiq. b. xx. chap. viii. & 9.

The plan of Felix, therefore, in suppressing the enmity of the Jews, and conciliating their favour by injustice to Paul, did not succeed; and is one of those instances, so numerous in the world, where a man gains nothing by wickedness. He sought money from Paul by iniquity, and failed; he sought by injustice to obtain the favour of the Jews, and failed in that also. And the inference from the whole transaction is, that "honesty is the best policy," and that man in any office should pursue a course of firm, and constant, and undeviating integrity.

(|) "room" "succeeded Felix" (&) "shew the Jews a pleasure" "Gratify the Jews" (&) "shew" Mk 15:15, Acts 25:9

Acts 25

CHAPTER 25

Verse 1. 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. Verse 2. 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" Verse 3. 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" Verse 4. 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. Verse 5. 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" Verse 6. 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" Verse 7. 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 Verse 8. 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" Verse 10. 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. Verse 11. 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. Verse 12. 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. Verse 13. 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" Verse 14. 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" Verse 15. 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" Verse 16. 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" Verse 17. Therefore, when they were come hither, etc. See Acts 25:6.

(b) "when they" Acts 25:6 Verse 18. 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" Verse 19. 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" Verse 20. 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" Verse 21. 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" Verse 22. 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. Verse 23. 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 Verse 24. 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 Verse 25.

(c) "nothing worthy" Acts 23:9,29, 26:31 (d) "appealed to Augustus" Acts 25:11,12 Verse 26. 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" Verse 27. 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"