Acts 25:1-12 Now when Festus was come into the province, after three days he ascended from Caesarea to Jerusalem.… I. THE ANTECEDENT CIRCUMSTANCES. Notice — 1. The arrival of Festus (ver. 1). After arriving (about A.D. 60) in Caesarea, the seat of the civil government, and continuing there "three days," he goes up to Jerusalem, the metropolis of the Jewish people, not only from curiosity, but to study the spirit, institutions, and manners of a people with whose interests he would have, henceforth, much to do. 2. The appeal of the Jews concerning Paul. From vers. 2 and 3 two things are manifest:(1) The national importance which the Sanhedrin attached to Paul. More than two years had passed away since they raised the mob against him. One might have thought that the changes which two years made in thought and feeling had almost effaced his very name from their memory. Had it been merely personal enmity it would undoubtedly have been so. But it was the religious influence of this man, working mightily before their eyes, and sapping the very foundation of their religious system, prestige, and power. (2) The servility and hypocrisy of religious bigotry. The arguments they employed are not given. No doubt they bowed before Festus as cringing sycophants, urging every consideration that bigotry could suggest. They pleaded for justice, but meant murder. 3. The reply of Festus (vers. 4, 5). Perhaps he had one of those presentiments which is often the offspring and the organ of God in the soul. But though he does not give the reason of his refusal, he promises an early trial, and requests them to go down with him and bring their accusation. II. THE ATTENDANT CIRCUMSTANCES (ver. 6). Festus shows himself to be a man of his word, and a man prompt in action. Note — 1. The charges of Paul's enemies, and his denial of them (ver. 7). (1) Judging from Paul's answer they were the old ones. But whatever they were they could "not prove" them. (2) His manner of treating them was perhaps substantially the same as in Acts 24:10, 21; hence the historian does not record his defence. 2. The request of Festus to Paul, and his refusal. (1) The request of Festus (ver. 9). So far we have discovered nothing censurable in his conduct, but here evil shows itself. Popularity was dearer to him than justice. He had seen enough to feel that Paul was innocent and ought to be acquitted, but, for the sake of getting a good name with the Jews, he proposes to Paul another trial at Jerusalem. Accursed love of popularity! Pilate condemned Christ "to do the Jews a pleasure." Felix kept Paul bound two years for the same reason. All that can be said in palliation is that Festus merely submitted it to the choice of Paul. (2) The refusal of Paul (vers. 10, 11). Notice — (a) His demand for political justice. He had committed no crime cognisable by the Jews, and could hope for no justice from them. As a Roman citizen, he demanded Roman justice. (b) His consciousness of moral rectitude. Festus, no doubt, knew that Felix had found no fault with him; as a shrewd man he must have seen that his accusers were capable of fabricating the most groundless charges, and from the spirit of the apostle, that he was an innocent man. (c) His sublime heroism. (i) He dared death. To a truly great man truth and honour are far more precious than life. Men's dread of death is always in proportion to their disregard of moral principles.(ii) He dared his judge too. "No man may deliver me unto them." The right to appeal to Caesar belonged to him as a Roman citizen, and it was strictly forbidden to put any obstruction in the way of a Roman citizen when he had appealed. Paul knew this, and he dared his judge by appealing to Caesar. III. THE RESULTANT CIRCUMSTANCES (ver 12). In this "Unto Caesar shalt thou go," we may see — 1. The triumph of justice over policy. Festus, in desiring him to go to Jerusalem, thought it a stroke of policy, but Paul's appeal to Caesar forced him to abandon the purpose. 2. The triumph of generosity over selfishness. A generosity inspired by the gospel of Christ had awakened in Paul a strong desire to go to Rome (Acts 19:21; Romans 1:11; Romans 15:23, 24). This was strengthened by years. But how had selfishness, working in the Jews, wrought to thwart it! Here, however, in the fiat, "Unto Caesar shalt thou go," the door of Rome is thrown open to him: his way is made safe and sure and cheap. 3. The triumph of the Divine over the human. God had purposed that Paul should go to Rome (Acts 23:11). The purpose of the Jews was to kill him at Jerusalem. The Lord reigns, and so controls the opposing and conflicting passions of the world as ultimately to realise His own decree. As we believe, amid the darkness and desolations of the severest winter, that summer is on its march, and will cover the world with life and beauty, so let us believe, amongst all the workings of human depravity, that God's great purpose to redeem the world to holiness and bliss is marching on in stately certainty. (D. Thomas, 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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