Acts 25:17
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.
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25:13-27 Agrippa had the government of Galilee. How many unjust and hasty judgments the Roman maxim, ver. 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.Therefore when they were come hither ... - See Acts 25:6. 16-21. to deliver any man to die—On the word "deliver up," see on [2111]Ac 25:11. Festus had gratified the Jews in what lawfully he might, not detaining them at charges from their habitations: and that not only commends Festus’s own justice, but Paul’s innocence; for if Paul had not appeared guiltless, he would have left him to the rage of the Jews, whom he desired to gratify what he could.

Therefore when they were come hither,.... To Caesarea, namely the chief priests and elders of the Jews:

without any delay on the morrow, I sat on the judgment seat: that is, the next day after they came down, Festus went into the judgment hall, and took his place there, in order to hear this cause; which circumstance he mentions, to show how expeditious he was:

and I commanded the man to be brought forth: from his place of confinement, to the hall, to answer for himself.

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.
Acts 25:17-20. After they had therefore come together here (to Caesarea, just as in Acts 25:24), I made no delay, etc. See examples of ἀναβολὴν ποιεῖσθαι (comp. ἀναβάλλεσθαι, Acts 24:22) in Wetstein.

Acts 25:18. περὶ οὗ] belongs to σταθέντες. Comp. Acts 25:7.

αἰτίαν ἔφερον (see the critical remarks): they brought no accusation. The classical expression would be αἰτ. ἐπιφέρειν (Herod. i. 26; Thuc. vi. 76; Plat. Legg. ix. p. 856 E; and often in the orators), or ἐπάγειν (Dem. 275. 4).

ὧν (instead of ἐκείνων ἃ) ὑπενόουν ἐγώ] In the case of a man already so long imprisoned, and assailed with such ardent hostility, Festus very naturally supposed that there existed some peculiar capital crimes, chiefly, perhaps, of a political nature. It is true that political charges were also brought forward (Acts 25:8), but “hinc iterum conjicere licet, imo aperte cognoscere, adeo futiles fuisse calumnias, ut in judicii rationem venire non debuerint, perinde ac si quis convicium temere jactet,” Calvin.

Acts 25:19. περὶ τῆς ἰδίας δεισιδαιμ.] concerning their own religion. Festus prudently uses this vox media, leaving it to Agrippa to take the word in a good sense, but reserving withal his own view, which was certainly the Roman one of the Judaica superstitio (Quinctil. iii. 8). Comp. on Acts 17:22.

ζῆν] that he lives, namely, risen and not again dead. Moreover, the words καὶ περί τινος Ἰησοῦζῆν bear quite the impress of the indifference and insignificance which Festus attached to this very point, inasmuch as, in regard to the τεθνηκότος, he does not even condescend to designate the mode of death, and, as regards the ζῆν, sees in it an empty pretence (ἔφασκεν, comp. Acts 24:9).

Acts 25:20. ἀπορούμενος] but I, uncertain on my part. Quite in accordance with the circumstances of the case (for before the king, Festus might not lay himself open to any imputation of partiality), Luke makes the procurator keep silence over the real motive of his proposal (Acts 25:9).

εἰς τὴν περὶ τούτων ζήτ.] regarding the investigation to be held on account of these (to me so strange) matters (ζήτησις in the judicial sense, as in Pol. vi. 16. 2). Instead of εἰς τὴν κ.τ.λ. (comp. Soph. Trach. 1233), Luke might have written only (as A H actually read) τὴν κ.τ.λ. (Heind. ad Plat. Crat. p. 409 C), or τῆς κ.τ.λ. (Stallb. ad Plat. Rep. p. 557 D).

Acts 25:17. ἀναβ. μηδ. ποιησάμενος, Acts 24:22, for the phrase see Thuc., ii., 42; Plut., Camill., 35, and Wetstein, in loco.

17. when they were come hither] The Greek is (as Rev. Ver.) “come together here.”

Acts 25:17. Ἀναβολὴν μηδεμίαν, no delay) This in itself was not bad.

Verse 17. - When therefore for therefore, when, A.V.; together here for hither, A.V.; I made no delay for without any delay, A.V.; but on the next day for on the morrow, A.V.; sat down for I sat, A.V.; brought for brought forth, A.V. To be brought (above, ver. 6). Acts 25:17
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