The translation which gives us the word "superstition in this verse of our English Version, cannot be accepted as conveying the meaning of Festus. He would not have spoken of that which was, at all events nominally, the religion of Agrippa, as a superstition." We may safely adopt the ordinary word "religion " - a word, even from the Jews' point of view, little enough appreciated by a Roman official - as found in the Revised Version. Great as was the practical injustice in some directions of Festus, for instance, in keeping Paul in prison; yet we cannot fail to note a certain truthfulness of his lip. He has already spoken sufficiently the acquittal of his prisoner. This he does again, privately, in conversation with Agrippa; and yet again tomorrow, without disguise, in the publicity of the open court. To that same lip it was also given to utter, at all events, the central truth about Jesus in his relation to men, however little he believed or understood it. We may notice here -

I. THE WIDE DISTANCE THAT SEPARATES THE MAN WHO HAS NO KNOWLEDGE OF REVELATION FROM HIM WHO HAS SOME SUCH KNOWLEDGE. Presumably, Festus had not the slightest inclination to speak slightingly to Agrippa of the religion of the Jews of Jerusalem. But nevertheless his tone is that of a man who speaks of what is utterly unintelligible to him. A Roman's worship was a strange thing; his religion a strange product under any circumstances - perhaps in nothing so strange as in this disabling quality of them. But the phenomenon, after all, is most typical. It is typical of all those in their measure, i.e. the measure of their time and place in the whole world's history, who are without true revelation. It shows these in the twofold aspect, and apparently contradictory aspects, of believing tar too much and far too little.

1. They believe far too much; for they are sure to construct their own superhuman and supernatural. They will have their own pantheon in some sort.

2. And they believe far too little; for the verities of the true revelation of the superhuman and supernatural they are most averse to receive. Be the account of this what it may, it is but the expression of the thing of perpetual recurrence. The domain so wide, so dreary, of superstition lies where ignorance of true revelation is the appointed signal for men to make the materials of revelation unreal and incongruous for themselves. "Professing themselves to be wise, they become fools," not less in what they accept than in what they reject. What a world of thought and feeling, of meaning and of truth, was shut off from Festus, as his present language betrays him! And what a world of thought and feeling, of meaning and of truth, is shut off from any man and every man who is destitute of true revelation! If it have not yet traveled to him, it is at present his mysterious lot. If it have, and he reject it, it is his undeniable folly and guilt. Religion and superstition are not differenced by one not introducing the supernatural, while the other does introduce it. They both introduce it, and they both earnestly believe in it. They are differenced in that the one acquaints with what things are real and which it concerns us to know, beyond the ken of mortal eye or reason; but the other offers us imaginations, perhaps in every grotesquest form, for truth and stones for bread.

II. BRIEFLY EXPRESSED, THE VITAL FACT OF ALL CHRISTIAN TRUTH, OF ALL CHRISTIAN FAITH, OF ALL CHRISTIAN IMPULSE. "One Jesus, who was dead and whom," now no longer Paul alone, but a vast portion of the world, "affirms to be alive." It were past all his merit that it should be given to the lip of Festus to utter these words, the charter of our faith and hope and religion, that day, and to have them recorded as his. Yet there they were spoken by him, and here for ever they will lie. The dead and anon living One is the center of Christian faith, hope, love. It is the description he gives of himself: "I am he that liveth, and was dead, and, behold, I am alive for evermore" (Revelation 1:18). Three perennial springs - springs of heavenly truth and influence, issue out of these simplest and coldest words as uttered by Festus.

1. The death of Christ has

(1) a meaning all its own;

(2) a boundless fullness of meaning;

(3) an endless continuance of meaning.

2. The life of Christ, after his death, has a very luster of light for us, if we think of it simply for what it teaches us about himself. It proclaims him, when all is considered, different from any other, unique among men, Prince of life, Victor over death. These are his own dignities. He shines wonderful in the midst of them, did we all but worship far away in wonder and admiration but mystery lost.

3. That risen life, and what followed it - the ascended life, have floods of joyful meaning for us, when we remember all that is distinctly revealed as involved in it for mankind and ourselves.

(1) He is every way to be trusted, since he has proved himself true herein.

(2) He gives us the life he has for himself.

(3) He is the very Specimen, the Earnest, the manifest First fruits of the life that shall be, for all them that sleep in him.

(4) He is even now, though invisible, somewhere surely, and mindful of his people, and watchful over them, their one ever-living sympathizing Mediator and High Priest.

(5) He lives above, waiting to receive, to judge, and then to bless his own people forever and ever. Yes, the vital germs of all the highest Christian hope and faith lie in the words of Festus. - B.

1. Festus was at his wits' ends through Felix's mismanagement of the case. Now anybody who ever saw the ludicrous awkwardness of a politician suddenly forced to answer a religious question can quite appreciate the embarrassment of Festus. The Jews charged Paul with heresy, treason, and sacrilege. Of treason he could form a judgment; but what did he know about heresy or sacrilege? And he was acute enough to see that the only treason of which Paul was guilty was in supporting a theological King. Manifestly the whole thing was altogether out of his range. But it was of some value that he should make friends with his subjects. And he was surprised to find that his first act of government should put him at such a pitiable disadvantage; so he proposed that Paul should go up to Jerusalem, and be regularly tried by the Sanhedrin. Then the apostle appealed to Caesar. Here fell a new embarrassment upon this unfortunate governor, who had, by law, to send with every prisoner the full report of his case to the emperor. And no one can tell what he would have done about Paul if there had not occurred at the moment an incident promising to be most hopeful.

2. Herod Agrippa, the nominal king of the Jews, suddenly avowed his intention of paying a visit to Festus. This pleased the governor exceedingly. Paul had his rights. Nay, more; he had had his wrongs. And Festus did not know how to defend the one or extenuate the other. But Agrippa, an educated Jew, would understand all the complications that so confused him. So he put the case to him.

3. Festus is the type of a large class of educated, polite persons who look upon religious questions as belonging solely to religious people. They "doubt of such manner of questions." They will sometimes indulge in a patronising little discussion; but when invited personally to the tests of a religious experience, they admit they do not understand them, are not interested in them, and respectfully remand all consideration of them fully to such people as will give them intelligent appreciation, and to whose peculiar "superstition" they belong. Now we do not need to imply reproach upon the character of this class. There is chance here to put in an honest word even for Festus. History makes a very creditable record of his administration, as well as of his reputation generally for candour, courage, and gentlemanly demeanour to all, and this narrative shows him in an amiable light.

4. Now the modern Festus has not, like Festus in Judea, just arrived. His whole early life has been passed within the reach of gospel practices and customs. He has grown up under the force and fervency of religious appeal. What does he think of all these things? Much will depend upon how far they seem likely to go. Festus could get on very well with Agrippa, for the king was one of that cool sort of Pharisees who in all ages hold their piety quite quietly in hand. But when Paul began to preach, and great, honest words of argument and burning appeal began to fly around the audience chamber, he was forced out of his discreet reserve, and exclaimed, "Paul, thou art beside thyself; much learning doth make thee mad." And this pretty well represents the feeling with which many men of the world regard the ordinary phenomena of a religious life. They are scrupulously polite towards Christians. Some of them are excellent neighbours and worthy citizens. Only let a man keep within bounds and avoid reckless excitement. There is such a thing as going too far, and so becoming obtrusive. And then they intimate with cool politeness that good breeding may be shown even in one's style of piety; it is best always to be careful, or one may unconsciously become coarse.

5. It cannot have escaped the notice of anyone that there does not seem to have passed across the mind of Festus the thought of examining Christianity. For all his conduct betrays, you might as well think of him as of one raised above the awkward necessity of being saved. And this is the exact lack to be observed in many men of the world. They contemplate religion as simply a phase of human nature, with which they have nothing in common. One would think these calm philosophers had forgotten that they had any souls of their own.

6. It so happens that one of the principles of our religion requires us to arouse others upon this neglect. Here is seen another step of this polite forbearance. We summon men to think, to investigate, to decide. They reply, "There are ever so many sects and creeds in the Church; for one, I doubt of such manner of questions; they are out of my line of thinking: they belong to other people." One feels tempted to reply, "Well, does your soul, also, your Maker, heaven's glory, belong to other people; or earth's work, or bell's wailing and woe? How did you reach that serene height of undisturbed satisfaction, your past flawless, your present unreproached, your future secure, so that you can look down upon human passion and conflict and toil, and smile as you say, 'These all seem to have some questions of their own superstition'"? It is the part of simple kindness to move on, even at the risk of being impolite. The danger is too urgent; the duty is too pressing; the sanctions are too heavy. Men err if they suppose that becoming a Christian can be contemplated as one criticises a new painting with an eye-glass or looking through his hand.

(C. S. Robinson, D. D.)

Agrippa, Augustus, Bernice, Felix, Festus, PaulCaesarea, JerusalemAppeal, Appealed, Augustus, Caesar, Case, Cesar, Cognisance, Command, Commanded, Custody, Decision, Emperor, Emperor's, Hearing, Held, Judged, Kept, Ordered, Orders, Paul, Prison, Request, Reserved, Sebastus, Till1. The Jews accuse Paul before Festus.
8. He answers for himself,
11. and appeals unto Caesar.
14. Afterwards Festus opens his matter to king Agrippa;
23. and he is brought forth.
25. Festus clears him of having done anything worthy of death.

Acts 25:21

     8405   commands, in NT

1 Cor. 15:3-4. Foundation Truths.
[4] "I delivered unto you first of all that which I also received, how that Christ died for our sins according to the Scriptures; "And that He was buried, and that He rose again the third day according to the Scriptures."--1 Cor. 15:3-4. THE text which heads this paper is taken from a passage of Scripture with which most Englishmen are only too well acquainted. It is the chapter from which the lesson has been selected, which forms part of the matchless Burial Service of the Church of England. Of …
John Charles Ryle—The Upper Room: Being a Few Truths for the Times

Whether a Judge May Condemn a Man who is not Accused?
Objection 1: It would seem that a judge may pass sentence on a man who is not accused. For human justice is derived from Divine justice. Now God judges the sinner even though there be no accuser. Therefore it seems that a man may pass sentence of condemnation on a man even though there be no accuser. Objection 2: Further, an accuser is required in judicial procedure in order that he may relate the crime to the judge. Now sometimes the crime may come to the judge's knowledge otherwise than by accusation; …
Saint Thomas Aquinas—Summa Theologica

Whether Ambition is Opposed to Magnanimity by Excess?
Objection 1: It seems that ambition is not opposed to magnanimity by excess. For one mean has only one extreme opposed to it on the one side. Now presumption is opposed to magnanimity by excess as stated above ([3363]Q[130], A[2]). Therefore ambition is not opposed to it by excess. Objection 2: Further, magnanimity is about honors; whereas ambition seems to regard positions of dignity: for it is written (2 Macc. 4:7) that "Jason ambitiously sought the high priesthood." Therefore ambition is not opposed …
Saint Thomas Aquinas—Summa Theologica

Whether it is Lawful for the Accused to Escape Judgment by Appealing?
Objection 1: It would seem unlawful for the accused to escape judgment by appealing. The Apostle says (Rom. 13:1): "Let every soul be subject to the higher powers." Now the accused by appealing refuses to be subject to a higher power, viz. the judge. Therefore he commits a sin. Objection 2: Further, ordinary authority is more binding than that which we choose for ourselves. Now according to the Decretals (II, qu. vi, cap. A judicibus) it is unlawful to appeal from the judges chosen by common consent. …
Saint Thomas Aquinas—Summa Theologica

Acts 26:24-29. Portraits.
[10] "And as he thus spake for himself, Festus said with a loud voice, Paul, thou art beside thyself; much learning doth make thee mad. "But he said, I am not mad, most noble Festus; but speak forth the words of truth and soberness. "For the king knoweth of these things, before whom also I speak freely: for I am persuaded that none of these things are hidden from him; for this thing was not done in a corner. "King Agrippa, believest thou the prophets? I know that thou believest. "Then Agrippa said …
John Charles Ryle—The Upper Room: Being a Few Truths for the Times

Messiah Worshipped by Angels
Let all the angels of God worship Him. M any of the Lord's true servants, have been in a situation so nearly similar to that of Elijah, that like him they have been tempted to think they were left to serve the Lord alone (I Kings 19:10) . But God had then a faithful people, and He has so in every age. The preaching of the Gospel may be compared to a standard erected, to which they repair, and thereby become known to each other, and more exposed to the notice and observation of the world. But we hope …
John Newton—Messiah Vol. 2

The Candour of the Writers of the New Testament.
I make this candour to consist in their putting down many passages, and noticing many circumstances, which no writer whatever was likely to have forged; and which no writer would have chosen to appear in his book who had been careful to present the story in the most unexceptionable form, or who had thought himself at liberty to carve and mould the particulars of that story according to his choice, or according to his judgment of the effect. A strong and well-known example of the fairness of the evangelists …
William Paley—Evidences of Christianity

The Intercession of Christ
Who is he that condemneth? It is Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us! T he Redemption of the soul is precious. Fools make mock of sin (Proverbs 14:9) . But they will not think lightly of it, who duly consider the majesty, authority, and goodness of Him, against whom it is committed; and who are taught, by what God actually has done, what sin rendered necessary to be done, before a sinner could have a well-grounded …
John Newton—Messiah Vol. 2

Jerusalem to Rome
Acts 21:17-28:31 THIS JOURNEY Scripture, Acts 21:17-28:31 1. The speech before the Jewish mob in the temple (Acts 22:1-29) in which Paul tells the Jews how he was changed from a persecutor to a believer in Christ. He relates also the story of his conversion. 2. The speech before the Jewish council (Acts 22:30; 23:1-10) in which he creates confusion by raising the question of the resurrection. But the provocation was great for the high-priest had commanded that Paul be smitten …
Henry T. Sell—Bible Studies in the Life of Paul

From Antioch to the Destruction of Jerusalem.
Acts 13-28 and all the rest of the New Testament except the epistles of John and Revelation. The Changed Situation. We have now come to a turning point in the whole situation. The center of work has shifted from Jerusalem to Antioch, the capital of the Greek province of Syria, the residence of the Roman governor of the province. We change from the study of the struggles of Christianity in the Jewish world to those it made among heathen people. We no longer study many and various persons and their …
Josiah Blake Tidwell—The Bible Period by Period

One Argument which Has Been Much Relied Upon but not More than Its Just Weight...
One argument which has been much relied upon (but not more than its just weight deserves) is the conformity of the facts occasionally mentioned or referred to in Scripture with the state of things in those times, as represented by foreign and independent accounts; which conformity proves, that the writers of the New Testament possessed a species of local knowledge which could belong only to an inhabitant of that country and to one living in that age. This argument, if well made out by examples, is …
William Paley—Evidences of Christianity

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