Acts 25:20
And because I doubted of such manner of questions, I asked him whether he would go to Jerusalem, and there be judged of these matters.
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(20) Because I doubted of such manner of questions.—Better, I, being perplexed as to the inquiry about these things. The word implies more than mere doubt, and his perplexity is his justification for bringing the matter before a prince who, being a Jew, might be a better judge of the point at issue.

Acts 25:20-21. And because I doubted of such manner of questions — Whether they were dangerous to the state and punishable, and whether I was a competent judge of them; I asked him whether he would go to Jerusalem — I proposed that the cause should be adjourned to the Jewish courts, as best able to take cognizance of an affair of this nature. But when Paul appealed to Augustus — Being apprehensive, as I plainly perceived, of some clandestine attempt upon his life; I commanded him to be kept — Under confinement as before; till I might send him to Cesar — By some convenient opportunity.

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.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. 20. because I doubted of such manner of questions—The "I" is emphatic. "I," as a Roman judge, being at a loss how to deal with such matters. Festus pretends, that he knew not by what rule those cases were to be decided, nor before what judges; whether before himself or the Jewish sanhedrim. But this is only his pretension: the true cause why he would not acquit Paul, though he knew him to be innocent, we read, Acts 25:9, viz. that he might do the Jews a pleasure. He asked Paul this question, Whether he would go to Jerusalem? But with a resolution to have sent him whether he would or not, had he not appealed; but then he durst not: for in certain cases none could hinder appeals, from any judge, to the people in the former times, or to their emperor in the latter times.

And because I doubted of such manner of questions,.... Or was ignorant of them, and knew not what to make of them, or to say to them, and was at an entire loss what to do in this affair:

I asked him whether he would go to Jerusalem, and there be judged of these matters; before the Jewish sanhedrim, who best understood them.

And because I doubted of such manner of questions, I asked him whether he would go to Jerusalem, and there be judged of these matters.
Acts 25:20. ἀπορούμενος δὲ: “being perplexed how to inquire concerning,” R.V., omitting εἰς, the verb ἀπορ. talking a direct accusative. See above on Acts 2:12. Festus might have truly said that he was perplexed, as he still was, concerning Paul, and it is possible that the positive motive assigned for his action in Acts 25:9 was an honest attempt on his part to get more definite information at Jerusalem than he would obtain in Cæsarea—but we know how St. Paul viewed his question. On the other hand he may have wished to conceal his real motive (Weiss).

20. And because I doubted of such manner of questions] Rev. Ver., with ancient authorities, gives “And I, being perplexed how to inquire concerning these things.” The whole subject was a strange one to Festus, and when he found that some Jews in part at least agreed with St Paul, while others of them were his bitter opponents, he could find no better plan than to turn to a Jew for an explanation. He did not himself know how to conduct an inquiry on such a subject, and yet the Jews’ religion, being now allowed by the Empire, must have its causes adjudicated on.

Acts 25:20. Ἀπορούμενος, being in doubt) Thou oughtest to have inquired, Festus. An elegant construction, ἀπορούμενος ζήτησιν. Scapula has examples.—ζήτησιν) Ζητήματα are tne things which are the subjects of inquiry, Acts 25:19 : ζήτησις, the act of inquiry or question. The ζήτημα is the object (or subject) of inquiry, ζήτησις.—[εἰς Ἰερουσαλὴμ, to Jerusalem) Here Festus is silent as to his dangerous purpose (counsel), which he had taken up through desire to favour the Jews against Paul.—V. g.]

Verse 20. - I, being perplexed how to inquire concerning these things, asked for because I doubted of such manner of questions, I asked him,, A.V. and T.R. I, being perplexed, etc. The ζήτησις spoken of by Festus does not mean his own judicial inquiry, though it is so used once in Polybius (6. 16:2), but the disputes or discussions on such subjects as the Resurrection, etc. (John 3:25; 1 Timothy 1:4; 1 Timothy 6:4; 2 Timothy 2:23; Titus 3:9), in which Festus felt himself at a loss. The A.V., therefore, expresses the sense more nearly than the R.V. The T.R. too, which inserts εἰς before τὴν περὶ τούτων ζήτησιν, is preferable to the R.T., because ἀποροῦμαι does not govern an accusative case, but is almost always followed by a preposition. Those who follow the reading of the T.R., περὶ τούτου, either understand πράγματος or refer τούτου to Paul or to Jesus. Acts 25:20
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