Acts 25:1-12 Now when Festus was come into the province, after three days he ascended from Caesarea to Jerusalem.… I. FESTUS REPRESENTS A CERTAIN CLASS OF MIND. 1. In reference to his general character. When Felix had been removed Festus was appointed to succeed him, because he was more just and incorruptible, and more likely to be popular among the Jews. His general character was evinced in these transactions. (1) He was firm in his purpose not to consent to the removal of Paul to Jerusalem. It was a simple request on the part of the Jews, and it seemed to involve nothing wrong. But his answer was every way becoming one who represented the majesty of the Roman law (ver. 4). (2) He was prompt in bringing Paul to trial. Felix had kept him in prison for two years with the hope of a bribe; Festus took his case in hand the very day after his return. (3) He readily conceded the right of Paul to carry the case before the Roman emperor. (4) He gave utterance to a noble sentiment in stating a great principle of the Roman law (ver. 16). The trials in the Inquisition and in the Star chamber derived their enormity mainly from a violation of this principle; and the chief progress which society has made in the administration of justice has consisted in little more than in securing, by proper sanctions and provisions, the law here enunciated by Festus. 2. In reference to the sentiments which he entertained on the subject of religion (vers. 18, 19). Festus regarded the "questions" in the ease — (1) As pertaining to the Jews, and of no matter to him. The word "superstition" was commonly employed by a Greek to describe religion. Festus therefore meant no disrespect of the faith of the people he had just come to govern. It was merely a matter to be settled by themselves, one with which he had no concern either as a man or as a magistrate, any more than he was concerned with the religion of the Greeks or the Egyptians. In this respect Festus is a representative of a very large and respectable class. They are men who would not revile religion, nor disturb others in the quiet enjoyment of it. Their own purpose is to lead a moral life; to settle questions which do pertain to themselves as magistrates, business men, politicians, and philanthropists. Our difficulty with such is in persuading them to regard religion as having any personal claim on them. (2) As one of little importance, "of one Jesus," implying that He was an obscure person, and perhaps also that it was of little consequence whether he was alive or dead. Festus could see no great results to be attached to the inquiry. Does not this represent the views of a very large class in regard to this and, indeed, to all religious questions? If a man pays his debts, is kind to the poor, and just to all, it is, in their opinion, of little consequence what he believes; nor can his conviction respecting the resurrection of Christ, or any doctrine, materially affect his character or his destiny. Our work with such men is to convince them that the most important questions are those which pertain to religion. (3) Festus took no pains to inquire into or to settle these points. He was intent on other objects. They did come before the mind of Felix, for he trembled. They did come before the mind of Agrippa, for he was "almost persuaded." But they took no such hold on the mind of Festus. In this respect, also, he was the representative of a large class. They are engaged in other inquiries; they investigate points of jurisprudence, history, science, art; but they have no interest in ascertaining whether Christ rose from the dead. Our difficulty with these men is to get the question before their minds at all. We place the Bible in their hands — they will not read it. We set before them works on the evidences of religion, but for them they have no attractions. II. IS THIS THE PROPER MANNER IN WHICH TO TREAT THE SUBJECT OF RELIGION? Let such as Festus note — 1. That every man has in fact an interest in the great questions which belong to religion. Man is made to be a religious being; and he never approaches the perfection of his nature, or meets the design of his existence, until the religious principle is developed. Man is distinguished by this from every other inhabitant of our world. To deprive him of this capability would as essentially alter his nature as to deprive him of reason. In the question whether there is a God, and what He is, one man is as much concerned as any other man can be. Whether man is a fallen being — whether an atonement has been made for sin — whether the Bible was given by inspiration of God, etc. — are things pertaining to all men in common. 2. Every man is bound to perform the duties which religion requires, and none more than Festus himself. There is a very common, and not wholly an unnatural, mistake on this point. Many seem to feel that the obligations of religion are the result of a voluntary covenant; that there is nothing lying back of a profession of religion to oblige anyone to attend to its duties, any more than there is to bind a man to enlist as a soldier, or to enter into a contract for building a bridge. When a profession of religion has been made they admit it to be binding. Now, Christians do not object to being held to the performance of the duties of religion, growing out of their involuntary covenant with God. But the profession of religion does not create the obligation, it only recognises it. 3. Every man needs the provisions which the gospel has made for salvation. If Festus had inquired into the "superstition," a few questions would have opened such visions of glory, honour, and immortality as had never dawned on the mind of a Roman. The natural mistake which men make on this point is, that while one class may need the provisions made in the gospel, there are others for which these are unnecessary. It is like the feeling which we have about medicines: they are useful and desirable for the sick, but not needful for those who are in health. So if men feel that they are sinners, it is proper for them to make application to the system which proclaims and promises peace. But where this necessity is not felt, men do not think that the gospel pertains to them. Yet the gospel assumes that every one of the race is in circumstances which make the plan of redemption necessary for him; that there is no such virtue in man as to meet the demands of the law; and that no one enters heaven who is not interested in the Saviour's death. 4. It is as certain of one man as it is of another, that unless he is interested in religion he will be lost. If one can be saved without religion, another can in the same way; and consequently religion is unnecessary for any.Conclusion: 1. Men are not merely lookers-on in the world. Each man that passed by the Cross had the deepest personal interest, if he had known it, in the great transaction. So Festus, if he had known it, had the deepest personal interest in the question whether the unknown man who was affirmed to be dead was really alive. And so with everyone that hears the gospel. 2. The interest which a man has in these things is not one from which he can escape. It attends him everywhere, and at all times. 3. No man should desire to drive the subject from his mind. Why should he? Why should he not feel that he has a God and a Saviour? Why should he not have a hope of future happiness? (A. Barnes, D. D.) Parallel Verses KJV: Now when Festus was come into the province, after three days he ascended from Caesarea to Jerusalem. |
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