Acts 25:1-8 – Acts 25:9-12

Acts 25:1-8

Acts 25:1-8

1. Then when Festus was come into the province, after three days he went up to Jerusalem from the city of Cesarea. 2. And the high priests and chief Jews informed him of Paul, and besought him, 3. Desiring favor against him, that he would send for him to Jerusalem, laying await to kill him by the way. 4. But Festus answered, that Paul should be kept at Cesarea, and that he himself would go thither shortly. 5. Therefore, let them, saith he, which are able among you, go down with me, and if there be any fault in this man, let them accuse him. 6. And after that he had staid more than ten days among them, he went down to Cesarea; and on the morrow he sat down in the judgment-seat, and commanded Paul to be brought. 7. Who being come, those Jews which came from Jerusalem stood about him, laying many and great crimes to Paul’s charge, which they could not prove. 8. Forasmuch as he answered, That he had neither offended anything against the law of the Jews, neither against the temple, neither against Caesar.

1. Then when Festus. The second action is described in this place, wherein Paul hath as hard a combat, and is in no less danger than in the first. Seeing he was left in bonds, Festus might suspect that the cause was doubtful, and so gather an unjust prejudice. But there was another thing which was cause of great danger. We know that new rulers, because they will win the favor of those who are in the provinces, use to grant them many things at their first coming; so that it was to be thought that the death of Paul should be to Festus a fine means to win favor with all. Therefore, the faith of the holy man is assailed afresh with a new trial, as if the promise had been vain whereto he had hitherto trusted; but the grace of God doth so much the more plainly show itself in delivering him, because, contrary to all hope, he is delivered out of the jaws of death. The Jews prevent the governor with their false accusations, yet they do not as yet seek to have him punished, but they do only desire that he may not be brought into any foreign court to plead his cause. They desire that ambitiously as a great benefit, which was to look to equal. How is it then that they do not obtain, save only because God doth hold the mind of Festus, so that he doth stoutly deny that which he was afterward ready to grant? And as the Lord did then hold his mind bound with the secret bridle of his providence, so when he granted him freedom of will he bound his hands, that he could not execute that which he would. Let this confidence support us in dangers, and let it also stir us up to call upon God; and let this make our minds quiet and calm, in that the Lord, in stretching forth his hand, and breaking such a strong conspiracy, did show an eternal example of his power in defending his.

5. Those, therefore. It is in the Greek word for word, [literally] Those who are mighty or able; yet he meaneth those who can conveniently. Also, we may easily conjecture, that they did object the trouble and charges, and besought the governor that he would not make weary with a superfluous journey so many of their chief men, and also certain which were very aged; but would rather (which he might easily do) command Paul to be brought by a few keepers [guards]. Therefore, lest they complain that he is burdenous unto them, he unloadeth them of this necessity, and giveth them leave to choose out from among themselves such as they will. In the mean season, he doth sufficiently declare that he doth not believe their false reports; and he professeth that he will be an upright judge, and will do nothing but according to the truth of the matter. The next sentence also is diversely read among the Grecians. For some books [manuscripts] have the same which is in the old interpreter but eight or ten days. If this reading like us, the sense shall be, that the governor came shortly after to Cesarea, lest the Jews should be importunate upon him under color of his long tarriance. The other reading, which is more usual among the Grecians, shall have another meaning; though he stayed long enough at Jerusalem to hear the matter, yet did he not hearken to their requests, who would have Paul brought thither; whence we may gather a probable conjecture, that he already knew of their laying await.

7. Many and grievous crimes. So long as Paul lived under the law, his integrity was well known and famous. Again, when he was converted to Christ, he was a singular pattern of innocence. Yet we see how he is subject to many slanders, cruel and false accusations. And this is almost always the estate of the servants of Christ, wherefore they must be the more courageous, to pass valiantly through evil report and good report; neither let them think it strange to be evil reported of where they have done good.

In the mean season, they must do their endeavor, that they may not only have a clear conscience before God, but that they may be very well able to defend themselves before men, when they have time and place. For Paul doth not fail in his cause, but courageously setteth the defense of his innocency against their false crimes. Furthermore, let us note that the wicked can never be bridled, but they will speak evil of good men, and will impudently slander them; for they resemble the nature of Satan, by whose spirit they are led. Therefore, whereas we be commanded to stop the mouth of the wicked, it must not be so taken as if he shall be free from all backbiting, whosoever shall behave himself uprightly, but that our life may answer for us, and may wipe away all blots of false infamy. So we see the adversaries of Paul, though they had a favorable judge, yet their slanders were all in vain, seeing he did defend and avouch his innocency by his deeds. And yet it is likely that they wanted not false witnesses, neither were they slack in suborning them; but because the Lord giveth his servants invincible strength, so that the brightness of honesty doth drive away their vain clouds; they are ashamed, and at length they depart from the judgment-seat with this infamy, that they were false accusers. But the defense of Paul doth show what things the Jews laid principally to his charge. The first crime was ungodliness against God, that he overthrew the law and polluted the temple; the other, rebellion against Caesar and the Roman empire, because he raised tumults everywhere. He was helped by the singular grace of God to answer and refute both, who maketh the innocence of his as bright as the morning.

Note 598. “Ab omni falsa obtrectatione,” from all groundless detractation.

Acts 25:9-12

Acts 25:9-12

9. And Festus, being willing to do the Jews a pleasure, answered Paul, and said, Wilt thou go up to Jerusalem, and there be judged of these things before me? 10. But Paul said, I stand before Caesar’s judgment-seat, where I must be judged: to the Jews have I done no wrong, as thou thyself knowest full well. 11. And if I do injury, or have committed any thing worthy of death, I refuse not to die; but if there be nothing of these things whereof they accuse me, no man can deliver me to them. I appeal to Caesar. 12. Then spake Festus with the council, and said, Hast thou appealed to Caesar? to Caesar shalt thou go.

9. And Festus. Whether Festus knew somewhat of their laying await, (which we may well conjecture) or whether he were altogether ignorant thereof, he dealeth unjustly with Paul; and we see how soon those are drawn unto all corruption which are not guided by the Spirit of God. For Festus doth not openly contemn or hate Paul; but ambition, and peradventure also desire of gain, got the upper hand, so that, for pleasing the other part, he doth unjustly bring him in danger of death; also, it is likely that he was enticed with the smell [hope] of some reward to hearken so courteously to the priests. Notwithstanding, I marvel that he giveth Paul leave to choose, and doth not rather, according to this authority, command them to carry him whether he would or no. Surely we gather that he was kept back with fear, lest he should infringe the privilege of the city of Rome, which was a very odious crime. Notwithstanding, he studied craftily to persuade Paul not to refuse to be judged at Jerusalem. For he was not ignorant of that which indeed came to pass, that a citizen of Rome might lawfully appeal, so that he could then go no farther. Nevertheless, it was no thank to him that he was not delivered into the hands of murderers.

Note 599. “Jus Romanae civitatis,” the privilege of a Roman citizen.

Note 600. “Quo minus sceleratis latronibus mactandum objiceret,” that he did not expose himself to be murdered by nefarious assassins.

10. I stand at Caesar’s judgment-seat. Because Paul seeth that he is betrayed into the hands of the Jews through the ambition of the governor, he objecteth the privilege of the city of Rome. He had submitted himself modestly, if he had commanded him to do that which was just and equal. Now, because the governor doth not his duty willingly, necessity compelleth the holy man to defend himself by law; and by this means the Lord delivereth him now again, even when he was almost given over into the hands of the enemies. And whereas he desireth to have his matter handled before Caesar’s judgment-seat, he doth not, therefore, make the doctrine of the gospel subject to the judgment of a profane and wicked man; but being ready to give an account of his faith everywhere, he appealeth from that court where he could no longer hope for equity. Furthermore, though the citizens of Rome did retain their privilege, yet the order was then altered, because the Caesars had taken into their own hands the judging of the people, as if they would be good maintainers and patrons of common liberty.

Note 601. “Si impetrasset,” if he had obtained.

Note 602. “Judicium populi,” the right of judging (formerly) in the people,

To the Jews have I done. Because those whose consciences do accuse them, and which mistrust their matter, fly unto certain odd excuses and exceptions, Paul turneth away from himself this opinion. And surely the ministers of Christ ought to have no less care to make their innocency known than to save their life. If Paul had flatly denied to answer for himself, the enemies would have triumphed, and the doubtfulness of an evil conscience should have been objected to him to the reproach of the gospel. But now when he citeth the governor himself to be a witness of his integrity, and doth refuse no punishment if he should be found guilty, he cutteth off all occasion of slanderous reports. Therefore, he showeth that he doth not seek to save himself by turning his back, but flyeth unto the fortress of a just defense, that he may there save himself from injury, seeing his adversaries have hitherto handled him unjustly; and now refusing to deal with him any longer by law, they go about to have him murdered. Neither doth Paul go behind the president’s back to tell him that he doth unjustly, in that he doth so dally with his accusers; and therewithal he doth, as it were, bridle his lust, so that he dare go no farther.

Note 603. “Tergiversandi,” by tergiversation.

11. I appeal unto Caesar. After that he hath professed that he doth not refuse to die if he be found guilty, he freely useth such helps as he could find at the hands of men. Wherefore, if we be at any time brought into like straits, we must not be superstitious, but we may crave help of the laws and politic order. Because it is written, that magistrates are made and appointed by God to the praise of the godly (Romans 13:3; and 1 Peter 2:13). Neither was Paul afraid to go to law under an unbelieving judge; for he which appealeth commenceth a new action.

Therefore, let us know that God, who hath appointed judgment-seats, doth also grant liberty to his to use the same lawfully. Therefore, those mistake Paul who think that he doth flatly condemn the Corinthians, (1 Corinthians 6:1) because they require help of the magistrate for defense of their right, seeing he reproveth in that place a manifest fault, to wit, because they could suffer no wrong, and because they were too much set upon suing one another, whereby they caused the gospel to be evil spoken of.

12. Festus having talked with the council The governors did use to have certain of the chief citizens which did attend upon them, and sat with them in judgment, that they might decree nothing without the consent of the council. Furthermore, it doth seem that Festus pronounced this with indignation, when he said interrogatively, Hast thou appealed to Caesar? to wit, because it grieved him that he could not do the Jews such a pleasure as he desired; though I leave that indifferent, because it is neither of any great importance, and it leaneth only to a conjecture.