Verse-by-Verse Bible Commentary
Acts 25:11

Clarke's Commentary

Verse Acts 25:11. For if I be an offender — If it can be proved that I have broken the laws, so as to expose me to capital punishment, I do not wish to save my life by subterfuges; I am before the only competent tribunal; here my business should be ultimately decided.

No man may deliver me unto them — The words of the apostle are very strong and appropriate. The Jews asked as a favour, χαριν, from Festus, that he would send Paul to Jerusalem, Acts 25:3. Festus, willing to do the Jews χαριν, this favour, asked Paul if he would go to Jerusalem, and there be judged, Acts 25:9. Paul says, I have done nothing amiss, either against the Jews or against Caesar; therefore no man με δυναται αυτοις χαρισασθαι, can make a PRESENT of me to them; that is, favour them so far as to put my life into their hands, and thus gratify them by my death. Festus, in his address to Agrippa, Acts 25:16, admits this, and uses the same form of speech: It is not the custom of the Romans, χαριζεσθαι, gratuitously to give up any one, c. Much of the beauty of this passage is lost by not attending to the original words. Acts 25:16.

I appeal unto Caesar. — A freeman of Rome, who had been tried for a crime, and sentence passed on him, had a right to appeal to the emperor, if he conceived the sentence to be unjust but, even before the sentence was pronounced, he had the privilege of an appeal, in criminal cases, if he conceived that the judge was doing any thing contrary to the laws. ANTE sententiam appellari potest in criminali negotio, si judex contra leges hoc faciat.-GROTIUS.

An appeal to the emperor was highly respected. The Julian law condemned those magistrates, and others having authority, as violaters of the public peace, who had put to death, tortured, scourged, imprisoned, or condemned any Roman citizen who had appealed to Caesar. Lege Julia de vi publica damnatur, qui aliqua potestate praeditus, Civem Romanum ad Imperatorem appellantem necarit, necarive jusserit, torserit, verberauerit, condemnaverit, in publica vincula duci jusserit. Pauli Recept. Sent. lib. v. t. 26.

This law was so very sacred and imperative, that, in the persecution under Trajan, Pliny would not attempt to put to death Roman citizens who were proved to have turned Christians; hence, in his letter to Trajan, lib. x. Ep. 97, he says, Fuerunt alii similis amentiae, quos, quia cives Romani erant, annotavi in urbem remittendos. 'There were others guilty of similar folly, whom, finding them to be Roman citizens, I have determined to send to the city." Very likely these had appealed to Caesar.

Bridgeway Bible Commentary

No hope of justice in Judea (25:1-12)

When the new governor, Festus, arrived in Palestine, the Jews were quick to accuse Paul afresh. They no doubt thought that the new governor’s lack of experience in handling Jewish affairs would help them win a judgment against Paul (25:1-5).
The trial before Festus was much the same as the one before Felix, but the confused Festus was not sure how to handle the case. He saw no reason why Paul should be in prison, yet he thought it wise to gain the goodwill of the Jews from the outset of his governorship. He therefore suggested that Paul go to Jerusalem and have the case dealt with there, perhaps before the Sanhedrin with Festus himself as the judge (6-9).
Paul could tolerate this injustice no longer. Neither Felix nor Festus had found him guilty of any wrongdoing, yet he had been kept a prisoner of Rome for two years; and all this merely to satisfy the Jews. Paul saw clearly that he would receive no justice from either Festus or the Sanhedrin, so he turned to the final court of appeal open to every Roman citizen, that of Caesar himself (10-12).

Coffman's Commentaries on the Bible

But Paul said, I am standing before Caesar's judgment-seat, where I ought to be judged: to the Jews I have done no wrong, as thou also very well knowest. If then I am a wrong-doer, and have committed anything worthy of death, I refuse not to die; but if none of those things is true whereof they accuse me, no man can give me up unto them. I appeal unto Caesar.

This was absolutely the only avenue left open to Paul. The namby-pamby Festus knew he was innocent, but insisted on taking him to Jerusalem, where Paul would certainly have been murdered. "Woe unto thee, O land, when thy king is a child" (Ecclesiastes 10:16). Festus was a "child" in understanding. Paul's rebuke of this governor, in such an appeal, was fully deserved; but his abrupt appeal to Caesar must have come as a shocking surprise to Festus. Having his very first case appealed to Caesar was not exactly the way he had hoped to begin his term as governor. Still, it did get him "off the hook" with regard to those whom he sought to please in Jerusalem; and he was probably glad that Paul had appealed.

I am standing … has the meaning of "I have been standing a long time" at Caesar's judgment-seat, i.e., Festus' tribunal; and "I ought to be judged" here, rather than before some court in Jerusalem.

I refuse not to die … Paul meant by this that he was not appealing for the sake of avoiding punishment for a crime, but in order to prevent his being murdered. "By this appeal, he delivered himself from the injustice of a weak and temporizing judge." E. H. Plumptre, op. cit., p. 163.

Every Roman citizen had a right of appeal from lower tribunals in the empire to the final court of the emperor in Rome; and once an appeal was registered, it had the effect of stopping all further litigation and transferring the case to Rome. Thus, it was his Roman citizenship which saved Paul's life here.

Barnes' Notes on the Whole Bible

For if I be an offender - If I have injured the Jews so as to deserve death. If it can be proved that I have done injury to anyone.

I refuse not to die - I have no wish to escape justice. I do not wish to evade the laws, or to take advantage of any circumstances to screen me from just punishment. Paul’s whole course showed that this was the noble spirit which actuated him. No true Christian wishes to escape from the laws. He will honor them, and not seek to evade them. But, like other people, he has rights; and he may and should insist that justice should be done.

No man may deliver me unto them - No man shall be allowed to do it. This bold and confident declaration Paul could make, because he knew what the law required, and he knew that Festus would not dare to deliver him up contrary to the law. Boldness is not incompatible with Christianity; and innocence, when its rights are invaded, is always bold. Jesus firmly asserted his rights when on trial John 18:23, and no man is under obligation to submit to be trampled on by an unjust tribunal in violation of the laws.

I appeal unto Caesar - I appeal to the man emperor, and carry my cause directly before him. By the Valerian, Porcian, and Sempronian laws, it had been enacted that if any magistrate should be about to beat, or to put to death any Roman citizen, the accused could appeal to the Roman people, and this appeal carried the cause to Rome. The law was so far changed under the emperors that the cause should be carried before the emperor instead of the people. Every citizen had the right of this appeal; and when it was made, the accused was sent to Rome for trial. Thus, Pliny Eph. 10, 97 says that those Christians who were accused, and who, being Roman citizens, appealed to Caesar, he sent to Rome to be tried. The reason why Paul made this appeal was that he saw that justice would not be done him by the Roman governor. He had been tried by Felix, and justice had been denied him, and he was detained a prisoner in violation of law, to gratify the Jews; he had now been tried by Festus, and saw that he was pursuing the same course; and he resolved, therefore, to assert his rights, and remove the cause far from Jerusalem, and from the prejudiced people in that city, at once to Rome. It was in this mysterious way that Paul’s long-cherished desire to see the Roman church, and to preach the gospel there, was to be gratified. Compare notes on Romans 1:9-11. For this he had prayed long Romans 1:10; Romans 15:23-24, and now at length this purpose was to be fulfilled. God answers prayer, but it is often in a way which we little anticipate. He so orders the train of events; he so places us amidst a pressure of circumstances, that the desire is granted in a way Which we could never have anticipated, but which shows in the best manner that he is a hearer of prayer.

Calvin's Commentary on the Bible

−

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. −

Smith's Bible Commentary

Chapter 25

Now when Festus was come into the province, after three days he went up from Caesarea to Jerusalem ( Acts 25:1 ).

Ascended, and you always go up to Jerusalem, you never go down to Jerusalem. No one ever said, "Let's go down to Jerusalem." It's always, "Let's go up to Jerusalem."

Then the high priest and the chief of the Jews informed him against Paul, and besought him, and desired a favor against him, that he would send for him to Jerusalem, that they might lie in wait and ambush him on the way ( Acts 25:2-3 ).

Festus now has become the governor replacing Felix, and when he went up to Jerusalem, immediately the high priest, now this was a different high priest. Ananias had passed now from the scene in the intervening two years, a new high priest, but they're still so incensed against Paul that they were still plotting to kill him. So they mentioned about Paul, "Let's bring him up to Jerusalem to stand trial here." And then on the way to Jerusalem they were planning to ambush him.

But Festus answered, that Paul should be kept at Caesarea, and that he himself would depart shortly to Caesarea. And so he said, Let them therefore which are among you who are able, go down with me, and accuse this man, if there is some wickedness in him. And when he had tarried among them more than ten days, he went down unto Caesarea; and the next day he was sitting on the judgment seat and he commanded Paul to be brought. And when he was come, the Jews which came down from Jerusalem stood round about, and they laid many and grievous complaints against Paul, which they could not prove ( Acts 25:4-7 ).

One thing about Roman justice is that you had to prove your case against the man. So though they made many complaints, yet they couldn't prove any.

While he answered for himself, Neither against the law of the Jews, neither against the temple, nor yet against Caesar, have I offended any thing at all ( Acts 25:8 ).

I haven't offended the law; I haven't offended the temple. I haven't offended Caesar.

But Festus, willing to do the Jews a pleasure ( Acts 25:9 ),

He had just come into office and he was wanting to get on the good side of these people, accommodating them.

answered Paul, Will you go to Jerusalem, and there be judged of these things before me? ( Acts 25:9 )

At this point, Paul was tired of being a political pawn in the hands of the Roman governors, and he exercised a right of every Roman citizen. Unless he was accused of first-degree murder, rape or kidnapping.

Paul said ( Acts 25:10 ),

"Caesar appellate," the two words that any Roman citizen could utter when he felt that he was getting a raw deal in the local court.

I stand at Caesar's judgment seat, where I ought to be judged: to the Jews have I done no wrong, as you very well know ( Acts 25:10 ).

Listen, fellow, you know that I haven't done any wrong.

For if I be an offender, or have committed any thing worthy of death, I refuse not to die ( Acts 25:11 ):

I'm not afraid to die if I've done something worthy of death.

but if there be none of these things whereof these accuse me, no man may deliver me unto them. I appeal unto Caesar ( Acts 25:11 ).

Caesar appellate, the legal phrase that could be used.

So they had a consultation and he answered, If you appeal to Caesar, unto Caesar shalt thou go ( Acts 25:12 ).

Notice Paul is ready to die for Christ. He said that to his friends on the road to Jerusalem. "What mean ye by these tears? Do you dissuade me? I'm not afraid to be bound. I'm ready to die for Jesus in Jerusalem." But he's not going to just recklessly give his life for nothing.

There are some people that recklessly and foolishly just expose themselves to danger. I don't believe that that is God's will or even wise.

Paul used his right of appeal.

And after certain days king Agrippa and Bernice came unto Caesarea to greet Festus ( Acts 25:13 ).

This is king Agrippa, Herod Agrippa II. It was his great grandfather Herod who had ordered the death of the innocent children at the time of the birth of Christ. His great uncle Herod had ordered the death of John the Baptist. His father, Herod Agrippa, had ordered the death of James that we mentioned earlier. This is Herod Agrippa II. His wife was Bernice who was also his sister. She also was a daughter of Herod Agrippa I, she was the sister also to Drusilla who was the wife of Felix. It's getting to be a mixed-up family affair here.

Bernice had originally been married to her uncle whom she divorced and married a wealthy merchantman and when Herod Agrippa met her in Rome, he enticed her to leave him and to come and live with him. So it was really a very unsavory situation that existed here between Herod Agrippa II and Bernice.

Because Festus was new in the office, a new governor, and Herod Agrippa was still the king over a portion of the province, he came to greet him.

And when they had been there many days, Festus declared Paul's cause unto the king, saying, There is a certain man who has been left in bonds by Felix: About whom, when I was at Jerusalem, the chief priests and the elders of the Jews informed me, desiring to have judgment against him. To whom I answered, It is not the manner of the Romans to deliver any man to die, before he has been able to meet his accusers face to face, and to have a licence to answer for himself concerning the crimes that he is charged with. Therefore, when they were come hither, without any delay on the next day I sat on the judgment seat, and commanded the man to be brought forth. Against whom when the accusers stood up, they did not bring any accusation of such things as I supposed: All they had were certain questions against him of their own beliefs or superstition, and of one Jesus, which was dead, whom Paul affirmed to be alive ( Acts 25:14-19 ).

So they were just arguing over Paul's belief in the resurrection of Jesus Christ.

And because I doubted of such manner of questions, I asked him if he would go to Jerusalem, and there be judged of these matters. But when Paul had appealed to be reserved unto the hearing of Augustus, I commanded him to be kept till I might send him to Caesar. Then Agrippa said unto Festus, I would also hear the man myself. And Festus answered, To morrow, you will hear him ( Acts 25:20-22 ).

Festus had no jurisdiction or ruling over Paul. So it was not really a legal process. Paul had already appealed to Caesar and that's where Paul's next legal official hearing would take place. But this was just an entertainment for Herod Agrippa and his wife. It was just a big occasion to have a big time of entertainment. "We'll listen to this fellow."

However, Herod Agrippa was a student of the Jewish scriptures, and he had studied the customs and the manners of the Jews carefully so that he is interested, no doubt, in what Paul might have to say concerning Jesus Christ. As we will get into Paul's defense before Agrippa next week, this will be brought out.

So on the morrow, when Agrippa was come, and Bernice, with great pomp ( Acts 25:23 ),

That is, they were dressed in their royal purple apparel. Festus was probably dressed in his crimson robes and, of course, there stood the legionnaires who were the tallest of the Romans, the special elite guards standing there at attention with their fancy uniforms, and the whole assembly of the notable people. It was a public occasion where the king might show off his glory, and so he comes into the arena and all of the others, and probably this was done at the arena there in Caesarea that still exists to the present day. You who have made your pilgrimage to Israel have had the privilege of sitting in that arena in Caesarea. It's always just awesome to sit there and to realize that this is probably the arena where Paul came to make his defense before Herod Agrippa. "They had come with great pomp,"

and entered into the place of hearing, with the chief captains, the principal men of the city, at Festus' commandment Paul was brought forth. And Festus said, King Agrippa, and all men which are here present with us, you see this man, about whom all the multitude of the Jews have dealt with me, both at Jerusalem, and also here, crying that he ought not to live any more. But when I found that he had committed nothing worthy of death, and that he himself has appealed to Augustus, I have determined to send him. Of whom I have no certain thing to write unto my lord. Wherefore I have brought him forth before you, and specially before thee, O king Agrippa, that, after examination I might have somewhat to write. For it seems to me unreasonable to send a prisoner, and not be able to signify the crimes that he's charged with ( Acts 25:23-27 ).

Festus had been put in a real pickle by Paul when Paul appealed to Caesar, because he was a Roman citizen, he had that right. Festus had to send him to Caesar. However, being just a political pawn and there no real charges against him, if Paul comes to Caesar without legitimate charges, then Festus is in trouble because he hasn't been exercising his position as judge in fairness which the Roman government always sought. Fairness for the Roman citizens. And so Festus had a real problem when Paul appealed to Caesar, because there weren't any legitimate charges that he could make against Paul. And it would immediately be obvious to Caesar that Festus had failed to do his job as a governor and it would look bad for Festus.

So Festus was really glad for this occasion, because he was hoping by Agrippa's listening to Paul, they might be able to get some kind of charges that will seem to be legitimate charges against Paul when he is sent to stand before Caesar. That at least there might seem to be legitimate charges. And so this is what Festus says, "The purpose of this now is that we might formulate our charges against this man as we send him to Caesar so that we'll have the formal charges that we might make. Because it really doesn't seem right to send a prisoner and not be able to signify the crimes of which he is guilty." Festus was in big trouble, hopefully now Agrippa will help him out by being able to formulate charges against Paul.

As we get into the next chapter, we'll find out that, unfortunately for Festus, it didn't work and Agrippa just said, "You've got a problem," and let it go at that. But didn't really help in formulating any charges against Paul.

Next week, Paul's exciting defense before Agrippa. It's one of my favorite chapters in the book of Acts. There's so much here in Paul's defense before Agrippa, and I think you'll find it extremely fascinating in your study. And then we will begin to journey towards Rome with Paul in chapter twenty-seven next week, as he is on his way, finally, to Rome. "I must see Rome," and now he's getting on his way.

As Paul testified to Felix of righteousness, of temperance, and of judgment to come, he trembled. And he said, "I will hear you again on a more convenient day." It is not enough that you feel sorry for your sins. It is not enough that you experience the conviction of the Holy Spirit and even tremble at the thought of the judgment to come. It is necessary that you submit your life to Jesus Christ and to receive His forgiveness and cleansing. For there is to be a resurrection, both of the just and the unjust.

And "whosoever names are not found written in the Lamb's book of life will be cast into the lake burning with fire and this is the second death". Don't think that that's just someone's wild concept or superstitious belief. That is the Word of God--plain, powerful, and you would be wise to take heed. You would be wise not to follow the weakness of Felix who deferred making decisions. But you would be wise to make your decision tonight to receive Jesus Christ as your Savior and as your Lord.

You would be welcome to go back to the prayer room, which is on the far corner over here. The door goes behind the block wall; the prayer room is behind that block wall. And there will be counselors and pastors back there who will be happy to pray with you. I would suggest you not say, "Well, some other night. I intend to do it sometime." I would encourage you, do it tonight. You don't know but what this may be your last opportunity. As Amos said, "Prepare to meet thy God".

One day you're going to meet God, but if you haven't prepared by receiving Jesus Christ, it's going to be an awesome, horrible experience.

May the Lord be with you. May the Lord bless you. May the Lord keep you by His power and in His love that you might be God's instrument this week to share His love with others. That you might be a blessing to those that you come in contact with as they draw from your relationship with Jesus and are strengthened and blessed because of your walk with Him. "

Contending for the Faith

For if I be an offender, or have committed any thing worthy of death, I refuse not to die: but if there be none of these things whereof these accuse me, no man may deliver me unto them. I appeal unto Caesar.

Paul makes it plain he is not trying to escape punishment if he is truly guilty of a crime; but rather he is trying to avoid being murdered for something he did not do. Paul’s Roman citizenship saves his life again. "Every Roman citizen had a right of appeal from lower tribunals in the empire to the final court of the emperor in Rome; and once an appeal was registered, it had the effect of stopping all further litigation and transferring the case to Rome" (Coffman 465) (see 16:37; 22:25-29).

Dr. Constable's Expository Notes

Paul’s defense before Festus 25:1-12

This is the shortest of Paul’s five defenses that Luke documented. Paul made his five defenses to the Jewish mob on the Antonia Fortress stairway (Acts 22:1-21), to the Sanhedrin (Acts 23:1-6), to Felix (Acts 24:10-21), to Festus (Acts 25:8; Acts 25:10-11), and to Herod Agrippa II (Acts 26:1-26). This one is quite similar to Paul’s defense before Felix except that now the apostle appealed to the emperor.

"Luke’s apologetic purpose is to show that only when Roman administrators were largely ignorant of the facts of the case were concessions made to Jewish opposition that could prove disastrous for the Christian movement." [Note: Longenecker, "The Acts . . .," p. 544.]

Dr. Constable's Expository Notes

Paul’s hearing before Festus and the Jewish leaders in Caesarea 25:6-12

Dr. Constable's Expository Notes

Paul turned this offer down perhaps because he feared that in Jerusalem popular opinion against him might sway his judge even more strongly than it had in Caesarea. His appeal for a trial in Rome was the right of every Roman citizen who believed he was in danger of violent coercion or capital punishment in a lower court. [Note: Longenecker, "The Acts . . .," p. 545.] Only Roman citizens who were murderers, pirates, or bandits caught in the act could not make this appeal. [Note: Barclay, p. 189.]

At this time Nero was emperor, but in the early years of his rule (A.D. 54-62) he was a relatively admirable emperor, and Paul had no reason to fear him now (A.D. 59). Only after A.D. 62 did Nero begin to rule erratically and to turn against Christianity.

Nothing in the New Testament indicates that Paul’s appeal to Caesar was contrary to God’s will. He probably saw this appeal as the way he could reach Rome having been detained in Caesarea for two year.

Barclay's Daily Study Bible

Chapter 25

I APPEAL TO CAESAR ( Acts 25:1-12 )

25:1-12 Three days after he had entered into his province, Festus went up to Jerusalem. The chief priests and the chief men of the Jews laid information before him against Paul. They urged him, asking a favour against Paul, to send for him to be brought to Jerusalem, for they were hatching a plot to murder him on the way. But Festus replied that Paul was under guard at Caesarea and that he himself would soon be leaving. "So," he said, "let your men of power come down with me, and, if there is anything amiss with the man, let them make their accusations." After spending no more than eight or ten days amongst them, when he had gone down to Caesarea, he took his place on his judgment seat and ordered Paul to be brought in. When Paul came in, the Jews who had come down from Jerusalem surrounded him; they levelled many serious accusations against him which they were unable to prove, while Paul said in his defence, "I have committed no crime either against the Laws of the Jews, or against the Temple, or against Caesar." But Festus, with the desire to ingratiate himself with the Jews, replied to Paul, "Are you willing to go to Jerusalem and in my presence to be tried on these charges?" But Paul said, "I am standing at Caesar's judgment seat where I ought to be tried. I have committed no crime against the Jews as you very well know; but if I have committed some crime and if I have done something which merits death, I am not trying to beg myself off dying. But if there is nothing in the charges of which they accuse me, no one can hand me over as a favour to them. I appeal to Caesar." After Festus had conferred with his assessors, he said, "You have appealed to Caesar; to Caesar you will go."

Festus ( G5347) was a different type from Felix; we know very little about him but what we do know proves that he was a just and upright man. He died after only two years in office but he died with an untainted name. The Jews tried to take advantage of him; they tried to persuade him to send for Paul to come to Jerusalem; for once again they had formed a plot to assassinate Paul on the way. But Festus was a Roman, with the Roman instinct for justice; and he told them to come to Caesarea and plead their case there. From Paul's answer we can deduce the malicious charges which they levelled against him. They accused him of heresy, of sacrilege and of sedition. No doubt from their point of view the first charge was true, irrelevant as it was to Roman law; but the second two were deliberate lies.

Festus had no desire to get up against the Jews in the first days of his governorship and he offered a compromise. Was Paul, he asked, prepared to go to Jerusalem and stand his trial there while he stood by to see fair play? But Paul knew that for him there could be no such thing as fair play at Jerusalem and he took his great decision. If a Roman citizen felt he was not getting justice in a provincial court, he could appeal direct to the Emperor. Only if the man was a murderer, a pirate, or a bandit caught in the act, was the appeal invalid. In all other cases the local procedure had to be sisted and the claimant had to be despatched to Rome for the personal decision of the Emperor. When Paul uttered the fateful words, "I appeal to Caesar," Festus had no choice; and so Paul, in very different circumstances from those of which he had dreamed, had set his foot upon the first step of the road that led to Rome.

FESTUS AND AGRIPPA ( Acts 25:13-21 )

25:13-21 When some days had elapsed, Agrippa, the king, and Bernice came to Caesarea to welcome Festus. As they were staying there for some time, Festus referred Paul's case to the king. "There is a man"," he said, "who was left behind by Felix, a prisoner. When I was in Jerusalem the chief priests and the elders of the Jews laid information before me concerning him and asked for his condemnation. I replied to them that it is not the custom of the Romans to grant any man's life as a favour before the accused meets his accusers face to face and receives an opportunity to make his defence against their charge. So when they came down here I made no delay, but on the next day I took my seat on my judgment seat and ordered the man to be brought in. The accusers rose and brought against him none of the accusations of crime which I was expecting; but they had an argument with him about their own religion and about someone called Jesus who was dead and whom Paul insists to be alive. I did not know what to make of the dispute about these matters so I asked him if he was willing to go to Jerusalem and to be tried there on these charges; but Paul appealed and demanded to be held for His Majesty's investigation and decision; so I ordered him to be held until I should remand him to Caesar."

Agrippa ( G67) was still king of a quite small part of Palestine, which included Galilee and Peraea; but he knew quite well that he held even that limited realm by grace of the Romans. They had put him there and they could just as easily remove him. It was therefore his custom to pay a courtesy visit to the Roman governor when he entered his province. Bernice was a sister of Drusilla, the wife of Felix, and she was also a sister of Agrippa himself. Festus, knowing that Agrippa had the most intimate knowledge of Jewish faith and practice, proposed to discuss Paul's case with him. He gave Agrippa a characteristically impartial review of the situation as it existed at that moment; and now the stage was set for Paul to plead his case and bear his witness before a king. Jesus had said, "You will be dragged before governors and kings for my sake" ( Matthew 10:18). The hard prophecy had come true; but the promise of help ( Matthew 10:19) was also to come abundantly true.

FESTUS SEEKS MATERIAL FOR HIS REPORT ( Acts 25:22-27 )

25:22-27 Agrippa said to Festus, "I, too, would like to hear the man." "Tomorrow," he said, "you will hear him." So on the next day Agrippa and Bernice came with much pomp; and when they had come into the audience-chamber with the captains and the leading men of the city Paul was brought in. So Festus said, "King Agrippa and all who are here present with us, you see this man, concerning whom the whole community of the Jews kept petitioning me both in Jerusalem and here, crying out that he ought not to be allowed to live any longer. I understood that he had done nothing to merit death. But when this man himself appealed to His Majesty, I gave judgment to send him. I have nothing definite to write to my lord about him. So I have brought him in before you, and especially before you, King Agrippa, so that, when investigation has been made, I may have something to write. For it seems to me unreasonable to send a prisoner and not to send the charges against him."

Festus had got himself into a difficulty. It was Roman law that if a man appealed to Caesar and was sent to Rome there must be sent with him a written account of the case and of the charges against him. Festus' problem was that, as far as he could see, there was no charge to send. That is why this meeting had been convened.

There is no more dramatic scene in all the New Testament. It was with pomp that Agrippa and Bernice had come. They would have on their purple robes of royalty and the gold circlet of the crown on their brows. Doubtless Festus had donned the scarlet robe which a governor wore on state occasions. Close at hand there must have stood Agrippa's suite and also in attendance were the most influential figures of the Jews. Close by Festus there would stand the captains in command of the five cohorts which were stationed at Caesarea; and in the background there would be a solid phalanx of the tall Roman legionaries on ceremonial guard.

Into such a scene came Paul, the little Jewish tent-maker, with his hands in chains; and yet from the moment he speaks, it is Paul who holds the stage. There are some men who have an element of power. Julian Duguid tells how he once crossed the Atlantic in the same ship as Sir Wilfred Grenfell. Grenfell was not a particularly imposing figure to look at; but Duguid tells that, whenever Grenfell entered one of the ship's rooms, he could tell he was there without looking round, because a wave of power emanated from the man. When a man has Christ in his heart and God at his right hand he has the secret of power. Of whom then shall he be afraid?

-Barclay's Daily Study Bible (NT)

Gann's Commentary on the Bible

Acts 25:11

See Romans 13:4 note on "Capital Punishment"

    For previous outline see Acts 25:10

appeal unto Caesar...    2) This was Paul’s right as a Roman citizen.

    Such appeal was no light matter - 2000 miles to Rome.

    One would remain in prison until it suited the Emperor to hear the case.

    Acts 25:12 Festus considered it - ok

    All that was lacking was a suitable vessel landing at Caesarea and bound for Rome.

    For continuing outline see Acts 25:13

Gill's Exposition of the Whole Bible

For if I be an offender,.... Against the law of Moses, or the temple at Jerusalem, or Caesar the Roman emperor:

or have committed anything worthy of death; by the laws of the Romans, as sedition, murder, c.

I refuse not to die signifying that he did not decline going to Jerusalem, either through any consciousness of guilt, or fear of death; for if anything could be proved against him, that was of a capital nature, he did not desire to escape death; he was ready to die for it; this was no subterfuge, or shift, to evade or defer justice:

but if there be none of these things; to be found, or proved, and made to appear:

whereof these accuse me; pointing to the Jews, that came down to be his accusers, and had laid many and grievous charges against him:

no man may deliver me unto them; not justly, or according to the Roman laws; suggesting that Festus himself could not do it legally;

I appeal unto Caesar; to this the apostle was induced, partly by the conduct of the governor, who seemed inclined to favour the Jews; and partly by the knowledge he might have of their intention to lie in wait for him, should he go up to Jerusalem; and chiefly by the vision he had had, which assured him that he must bear witness of Christ at Rome, Acts 23:11.

Henry's Complete Commentary on the Bible

      1 Now when Festus was come into the province, after three days he ascended from Cæsarea to Jerusalem.   2 Then the high priest and the chief of the Jews informed him against Paul, and besought him,   3 And desired favour against him, that he would send for him to Jerusalem, laying wait in the way to kill him.   4 But Festus answered, that Paul should be kept at Cæsarea, and that he himself would depart shortly thither.   5 Let them therefore, said he, which among you are able, go down with me, and accuse this man, if there be any wickedness in him.   6 And when he had tarried among them more than ten days, he went down unto Cæsarea; and the next day sitting on the judgment seat commanded Paul to be brought.   7 And when he was come, the Jews which came down from Jerusalem stood round about, and laid many and grievous complaints against Paul, which they could not prove.   8 While he answered for himself, Neither against the law of the Jews, neither against the temple, nor yet against Cæsar, have I offended any thing at all.   9 But Festus, 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 Then said Paul, I stand at Cæsar's judgment seat, where I ought to be judged: to the Jews have I done no wrong, as thou very well knowest.   11 For if I be an offender, or have committed any thing worthy of death, I refuse not to die: but if there be none of these things whereof these accuse me, no man may deliver me unto them. I appeal unto Cæsar.   12 Then Festus, when he had conferred with the council, answered, Hast thou appealed unto Cæsar? unto Cæsar shalt thou go.

      We commonly say, "New lords, new laws, new customs;" but here was a new governor, and yet Paul had the same treatment from him that he had from the former, and no better. Festus, like Felix, is not so just to him as he should have been, for he does not release him; and yet not so unjust to him as the Jews would have had him to be, for he will not condemn him to die, nor expose him to their rage. Here is,

      I. The pressing application which the high priest and other Jews used with the governor to persuade him to abandon Paul; for to send him to Jerusalem was in effect to abandon him. 1. See how speedy they were in their applications to Festus concerning Paul. As soon as ever he had come into the province, and had taken possession of the government, into which, probably, he was installed at Cæsarea, within three days he went up to Jerusalem, to show himself there, and presently the priests were upon him to proceed against Paul. He staid three days at Cæsarea, where Paul was a prisoner, and we do not find that in that time Paul made any application to him to release him, though, no doubt, he could have made good friends, that he might hope to have prevailed by; but as soon as ever he comes up to Jerusalem the priests are in all haste to make an interest with him against Paul. See how restless a thing malice is. Paul more patiently bears the lengthening out of his imprisonment than his enemies do the delay of his prosecution even to the death. 2. See how spiteful they were in their application. They informed the governor against Paul (Acts 25:2; Acts 25:2) before he was brought upon a fair trial, that so they might, if possible, prejudge the cause with the governor, and make him a party who was to be the judge. But this artifice, though base enough, they could not confide in; for the governor would be sure to hear him himself, and then all their informations against him would fall to the ground; and therefore they form another project much more base, and that is to assassinate Paul before he came upon his trial. These inhuman hellish methods, which all the world profess at least to abhor, have these persecutors recourse to, to gratify their malice against the gospel of Christ, and this too under colour of zeal for Moses. Tantum religio potuit suadere malorum--Such was their dire religious zeal. 3. See how specious the pretence was. Now that the governor was himself at Jerusalem they desired he would send for Paul thither, and try him there, which would save the prosecutors a great deal of labour, and looked most reasonable, because he was charged with having profaned the temple at Jerusalem, and it is usual for criminals to be tried in the court where the fact was committed; but that which they designed was to way-lay him as he was brought up, and to murder him upon the road, supposing that he would not be brought up under so strong a guard as he was sent down with, or that the officers that were to bring him up might be bribed to give them an opportunity for their wickedness. It is said, They desired favour against Paul. The business of prosecutors is to demand justice against one that they suppose to be a criminal, and, if he be not proved so, it is as much justice to acquit him as it is to condemn him if he be. But to desire favour against a prisoner, and from the judge too, who ought to be of counsel for him, is a very impudent thing. The favour ought to be for the prisoner, in favorem vitæ--to favour his life, but here they desire it against him. They will take it as a favour if the governor will but condemn Paul, though they can prove no crime upon him.

      II. The governor's resolution that Paul shall take his trial at Cæsarea, where he now is, Acts 25:4; Acts 25:5. See how he manages the prosecutors. 1. He will not do them the kindness to send for him to Jerusalem; no, he gave orders that Paul should be kept at Cæsarea. It does not appear that he had any suspicion, much less any certain information, of their bloody design to murder him by the way, as the chief priests had when he sent him to Cæsarea (Acts 23:30; Acts 23:30); but perhaps he was not willing so far to oblige the high priest and his party, or he would maintain the honour of his court at Cæsarea and require their attendance there, or he was not willing to be at the trouble or charge of bringing Paul up; whatever was his reason for refusing it, God made use of it as a means of preserving Paul out of the hands of his enemies. Perhaps now they were more careful to keep their conspiracy secret than they had been before, that the discovery of it might not be now, as it was then, the defeat of it. But though God does not, as then, bring it to light, yet he finds another way, as effectual, to bring it to nought, by inclining the heart of the governor, for some other reasons, not to remove Paul to Jerusalem. God is not tied to one method, in working out salvation for his people. He can suffer the designs against them to be concealed, and yet not suffer them to be accomplished; and can make even the carnal policies of great men to serve his gracious purposes. 2. Yet he will do them the justice to hear what they have to say against Paul, if they will go down to Cæsarea, and appear against him there: "Let those among you who are able, able in body and purse for such a journey, or able in mind and tongue to manage the prosecution--let those among you who are fit to be managers, go down with me, and accuse this man; or, those who are competent witnesses, who are able to prove any thing criminal upon him, let them go and give in their evidence, if there be any such wickedness in him as you charge upon him." Festus will not take it for granted, as they desire he should, that there is wickedness in him, till it is proved upon him, and he has been heard in his own defence; but, if he be guilty, it lies upon them to prove him so.

      III. Paul's trial before Festus. Festus staid at Jerusalem about ten days, and then went down to Cæsarea, and the prosecutors, it is likely, in his retinue; for he said they should go down with him; and, since they are so eager in the prosecution, he is willing this cause should be first called; and, that they may hasten home, he will despatch it the next day. Expedition in administering justice is very commendable, provided more haste be not made than good speed. Now here we have, 1. The court set, and the prisoner called to the bar. Festus sat in the judgment-seat, as he used to do when any cause was brought before him that was of consequence, and he commanded Paul to be brought, and to make his appearance, Acts 25:6; Acts 25:6. Christ, to encourage his disciples and keep up their spirits under such awful trials of their courage as this was to Paul, promised them that the day should come when they should sit on thrones, judging the tribes of Israel. 2. The prosecutors exhibiting their charges against the prisoner (Acts 25:7; Acts 25:7): The Jews stood round about, which intimates that they were many. Lord, how are they increased that trouble me! It intimates also that they were unanimous, they stood by one another, and resolved to hold together; and that they were intent upon the prosecution, and eager in clamouring against Paul. They stood round about, if possible, to frighten the judge into a compliance with their malicious design, or, at least, to frighten the prisoner, and to put him out of countenance; but in vain: he had too just and strong an assurance to be frightened by them. They compassed me about like bees, but they are quenched as the fire of thorns,Psalms 118:12. When they stood round about him, they brought many and grievous accusations against Paul, so it should be read. They charged him with high crimes and misdemeanors. The articles of impeachment were many, and contained things of a very heinous nature. They represented him to the court as black and odious as their wit and malice could contrive; but when they had opened the cause as they thought fit, and came to the evidence, there they failed: they could not prove what they alleged against him, for it was all false, and the complaints were groundless and unjust. Either the fact was not as they opened it, or there was no fault in it; they laid to his charge things that he knew not, nor they neither. It is no new thing for the most excellent ones of the earth to have all manner of evil said against them falsely, not only in the song of the drunkards, and upon the seat of the scornful, but even before the judgment-seat. 3. The prisoner's insisting upon his own vindication, Acts 25:8; Acts 25:8. Whoever reproaches him, his own heart does not, and therefore his own tongue shall not; though he die, he will not remove his integrity from him. When it came to his turn to speak for himself, he insisted upon his general plea, Not guilty: Neither against the law of the Jews, nor against the temple, nor yet against Cæsar, have I offended any thing at all. (1.) He had not violated the law of the Jews, nor taught any doctrine destructive of it. Did he make void the law by faith? No, he established the law. Preaching Christ, the end of the law, was no offence against the law. (2.) He had not profaned the temple, nor put any contempt at all upon the temple-service; his helping to set up the gospel temple did not at all offend against that temple which was a type of it. (3.) He had not offended against Cæsar, nor his government. By this it appears that now his cause being brought before the government, to curry favour with the governor and that they might seem friends to Cæsar, they had charged him with some instances of disaffection to the present higher powers, which obliged him to purge himself as to that matter, and to protest that he was no enemy to Cæsar, not so much as those were who charged him with being so.

      IV. Paul's appeal to the emperor, and the occasion of it. This gave the cause a new turn. Whether he had before designed it, or whether it was a sudden resolve upon the present provocation, does not appear; but God puts it into his heart to do it, for the bringing about of that which he had said to him, that he must bear witness to Christ at Rome, for there the emperor's court was, Acts 23:11; Acts 23:11. We have here,

      1. The proposal which Festus made to Paul to go and take his trial at Jerusalem, Acts 25:9; Acts 25:9. Festus was willing to do the Jews a pleasure, inclined to gratify the prosecutors rather than the prisoner, as far as he could go with safety against one that was a citizen of Rome, and therefore asked him whether he would be willing to go up to Jerusalem, and clear himself there, where he had been accused, and where he might have his witnesses ready to vouch for him and confirm what he said. He would not offer to turn him over to the high priest and the sanhedrim, as the Jews would have had him; but, Wilt thou go thither, and be judged of these things before me? The president, if he had pleased, might have ordered him thither, but he would not do it without his own consent, which, if he could have wheedled him to give it, would have taken off the odium of it. In suffering times, the prudence of the Lord's people is tried as well as their patience; being sent forth therefore as sheep in the midst of wolves, they have need to be wise as serpents.

      2. Paul's refusal to consent to it, and his reasons for it. He knew, if he were removed to Jerusalem, notwithstanding the utmost vigilance of the president, the Jews would find some means or other to be the death of him; and therefore desires to be excused, and pleads, (1.) That, as a citizen of Rome, it was most proper for him to be tried, not only by the president, but in that which was properly his court, which sat at Cæsarea: I stand at Cæsar's judgment-seat, where I ought to be judged, in the city which is the metropolis of the province. The court being held in Cæsar's name, and by his authority and commission, before one that was delegated by him, it might well be said to be his judgment seat, as, with us, all writs run in the name of the sovereign, in whose name all courts are held. Paul's owning that he ought to be judged at Cæsar's judgment-seat plainly proves that Christ's ministers are not exempted from the jurisdiction of the civil powers, but ought to be subject to them, as far as they can with a good conscience; and, if they be guilty of a real crime, to submit to their censure; if innocent, yet to submit to their enquiry, and to clear themselves before them. (2.) That, as a member of the Jewish nation, he had done nothing to make himself obnoxious to them: To the Jews have I done no wrong, as thou very well knowest. It very well becomes those that are innocent to plead their innocency, and to insist upon it; it is a debt we owe to our own good name, not only not to bear false witness against ourselves, but to maintain our own integrity against those who bear false witness against us. (3.) That he was willing to abide by the rules of the law, and to let that take its course, Acts 25:11; Acts 25:11. If he be guilty of any capital crime that deserves death, he will not offer either to make resistance or to make his escape, will neither flee from justice nor fight with it: "I refuse not to die, but will accept of the punishment of my iniquity." Not that all who have committed any thing worthy of death are obliged to accuse themselves, and offer themselves to justice; but, when they are accused and brought to justice, they ought to submit, and to say both God and the government are righteous; as it is necessary that some should be made examples. But, if he be innocent, as he protests he is, "If there be none of these things whereof these accuse me,--if the prosecution be malicious and they are resolved to have my blood right or wrong,--no man may deliver me unto them, no, not the governor himself, without palpable injustice; for it is his business as much to protect the innocent as to punish the guilty;" and he claims his protection.

      3. His appealing to court. Since he is continually in danger of the Jews, and one attempt made after another to get him into their hands, whose tender mercies were cruel, he flies to the dernier resort--the last refuge of oppressed innocency, and takes sanctuary there, since he cannot have justice done him in any other way: "I appeal unto Cæsar. Rather than be delivered to the Jews" (which Festus seems inclined to consent to) "let me be delivered to Nero." When David had divers times narrowly escaped the rage of Saul, and concluded he was such a restless enemy that he should one day perish by his hands, he came to this resolution, being in a manner compelled to it, There is nothing better for me than to take shelter in the land of the Philistines,1 Samuel 27:1. So Paul here. But it is a hard case that a son of Abraham must be forced to appeal to a Philistine, to a Nero, from those who call themselves the seed of Abraham, and shall be safer in Gath or Rome than in Jerusalem. How is the faithful city become a harlot!

      V. The judgment given upon the whole matter. Paul is neither released nor condemned. His enemies hoped the cause would be ended in his death; his friends hoped it would be ended in his deliverance; but it proved neither so nor so, they are both disappointed, the thing is left as it was. It is an instance of the slow steps which Providence sometimes takes, not bringing things to an issue so soon as we expect, by which we are often made ashamed both of our hopes and of our fears, and are kept still waiting on God. The cause had before been adjourned to another time, now to another place, to another court, that Paul's tribulation might work patience. 1. The president takes advice upon the matter: He conferred with the council--meta tou symbouliou, not with the council of the Jews (that is called synedrion), but with his own counsellors, who were always ready to assist the governor with their advice. In multitude of counsellors there is safety; and judges should consult both with themselves and others before they pass sentence. 2. He determines to send him to Rome. Some think Paul meant not an appeal to Cæsar's person, but only to his court, the sentence of which he would abide by, rather than be remitted to the Jew's council, and that Festus might have chosen whether he would have sent him to Rome, or, at least, whether he would have joined issue with him upon the appeal. But it should seem, by what Agrippa said (Acts 26:32; Acts 26:32), that he might have been set at liberty if he had not appealed to Cæsar--that, by the course of the Roman law, a Roman citizen might appeal at any time to a superior court, even to the supreme, as causes with us are removed by certiorari, and criminals by habeas corpus, and as appeals are often made to the house of peers. Festus, therefore, either of choice or of course, comes to this resolution: Hast thou appealed unto Cæsar? Unto Cæsar thou shalt go. He found there was something very extraordinary in the case, which he was therefore afraid of giving judgment upon, either one way or other, and the knowledge of which he thought would be an entertainment to the emperor, and therefore he transmitted it to his cognizance. In our judgment before God those that by justifying themselves appeal to the law, to the law they shall go, and it will condemn them; but those that by repentance and faith appeal to the gospel, to the gospel they shall go, and it will save them.

Kelly Commentary on Books of the Bible

The closing chapters from 21 to the end of the book are devoted to an episode full of interest and profit Paul's course from Jerusalem to Rome. And here we find ourselves in an atmosphere considerably different from what we have had before. It is no longer the mighty power of the Holy Ghost, either inaugurating the great work of God on the earth at Jerusalem, nor His equally wonderful energy in breaking through the old bottles of Judaism, when grace flowed freely, first to Samaria, then to the Gentiles, and in principle, as we know, in due time to the ends of the earth. Neither have we the apostle separated, as it is said, unto the gospel of God. These were the three great divisions and the main contents of the book up to the point we are arrived at. But now the apostle is about to become a prisoner, nor this without warning. The Holy Ghost, as we may see on the surface of the verses I have read, admonished the apostle time after time; but the apostle shows us the most striking combination of what was truly heavenly in faith and life with the strongest clinging of heart to his brethren after the flesh. This is what makes the difficulty of appreciating his history by no means small. But one may say that what was infirmity must be allowed to be infirmity on the noblest side (if any thing be so, which I do not deny,) of the human heart. Nevertheless we have the immediate effect in the lesson that even this does force us into altogether new circumstances wherein God never fails to magnify Himself. He knows how to turn even that which may have been in itself mistaken to His own glory, and then He in grace forms new channels and suited ways, not without a righteous judgment of the error even if it were in the best, and so much the more remarkably because it was in the best. And this I believe to be the prominent lesson of these later chapters of the Acts.

Let us, however, pursue the course of the divine instruction.

The apostle goes on his way and finds disciples, and tarries among them, as we are told, at Tyre for "seven days." This seems to have been a common term of stay we can readily conceive why. One great reason, I do not doubt, was to enjoy the fellowship of the saints together, to spend with the Christians in a new place that day which has the strongest possible claim on the heart that is true to Jesus the first day of the week. This was expressly shown in Acts 20:1-38. The Spirit of God does not repeat the same express statement here. Nevertheless I do not think we are far astray if we connect the seven days of the apostolic visit with that which was stated plainly in verses 6, 7, of that chapter. At Troas it was said that "we abode seven days; and upon the first day of the week, when the disciples (or rather, we) came together to break bread, Paul preached." Here there is no such positive affirmation, but still the mention in a similar way of seven days with the disciples may well open a question for spiritual judgment what the motive was for such a term. I do not doubt myself that it was to have the joy of meeting all saints in each locality as opportunity served, and of cheering and strengthening them on their course.

No doubt the spiritual instincts of the children of God would lead them always to desire to be together. For my own part I cannot understand a child of God who on principle could abstain from any occasion that summoned round the name of the Lord the members of the household of faith. It appears to me that, far from being a waste of time or from any other object being of the same moment, it is simply a question whether we value Christ, whether we truly are walking in the Spirit, if we live in the Spirit, whether the objects of the constant active love of God are also in measure the objects of our love in Christ's name.

I think therefore that it is according to the Lord that the children of God should if practicable be together every day. To this the power of the Spirit would lead: only the circumstances in which we are placed in this world necessarily hinder it. Therefore the true principle according to the word of God is a coming together whenever it is practicable; and we do well to cherish a real exercise of heart and conscience in judging what the practicability is, or rather whether the impracticability be real or imaginary. Very often it will turn out to be in our will, an excuse for spiritual idleness, a want of affection to the children of God, and a want of sense of our own need. Accordingly obstacles are allowed in own minds, such as the claims of business, or the family, or even the work of the Lord. Now all these have their place. Surely God would have all His children to seek to glorify Him, whatever may be their duty. They have natural duties in this world; and the wonderful power of Christianity is seen in filling with what is divine that which without Christ would be merely of nature; and this should ramify the whole course of a man's life after he belongs to Christ. And so again the claims of children for instance, or parents, or the like, cannot be disputed; but then if they are really taken up for Christ, I do not think it will be found that it is to the loss of either parents or children, or that the little time is missed in the long run that is spent in seeking the strength of the Lord, and in communion according to our measure. We ought to be open for both; and we shall ourselves never have any power to help unless we have the sense of the need of help from others; but both will be found together.

It appears to me that through the blessed apostle the Spirit of God gives us in these passing touches, and in recounting them valuable hints as to the spirit that animated him in his course. We may know in some slight degree what it is to be long on a journey without due rest, food, or shelter; and passing from one country and continent to another was by no means then the easy thing that it is in modern times. We have all the habit of being rapidly enough in motion, and anxious to get to the end. We can understand how the apostle, with so many hindrances in the way, might feel the comfort of these repeated stays, seven days in one place, seven days in another, as we have seen, expressly showing. the desire of his heart. after communion as well as confirming their souls. Such is what we find in this blessed man's course: in our little measure surely it ought to be so with us.

On this occasion, however, the disciples told Paul through the Spirit that he should not go up to Jerusalem. This was serious. There is no other comment upon it. We know not what the apostle said or did, further than this, that the apostle certainly went up to Jerusalem all the same. "When we had accomplished these days, we departed and went our way." Then we have the beautiful scene of the wives and the children. This has its value. There is a marked absence of allusion to children in the Acts of the Apostles, where much is said among men and saints and servants of God. But we do hear of them in that, which is confessedly suitable. Here they are brought forward, but not as a superstitious church ere long did, among other things, to receive a portion from the table of the Lord: things were soon to change if not to arrive at that pass yet; but we do see them in the expression of the love that filled all, and the desire to reap to the very last moment the blessing of having an apostle in their midst. In short, the children were there no less in token of respectful love to him who was going, but also set in the attitude to receive whatever blessing the Lord might be pleased to bestow upon them. "And they all brought us on our way with wives and children," it is said, "till we were out of the city, and we kneeled down and prayed, and, when we had taken our leave one of another, we took ship, and they returned home again."

Another means of letting us into the ways of God among His people is found at Caesarea. "We entered into the house of Philip the evangelist, which was one of the seven." We cannot well have forgotten his labours in earlier days at Samaria, and round about. But we are told here what we had not learnt then, that "the same man had four daughters." As unmarried, they were remaining in their father's house; and they prophesied. There is no reason why a woman should not have this or most other gifts as much as a man. I do not say the same kind of gift always. Surely God is wise and gives suited gifts whether to men or women, or, it may be, I was going to say, to children. The Lord is sovereign and knows how, as putting all who now believe in the body of Christ, so also to give them a work suitable to the purposes of His own grace. Certainly He did clothe these four daughters of Philip with a very special spiritual power. They had one of the highest characters of spiritual gift they prophesied. And if they were invested with this power, certainly it was not to be put under a bushel but to be exercised: the only question is how.

Now scripture, if we be but subject, is quite explicit as to this. In the first place, prophecy stands confessedly in the highest rank of teaching, but it is teaching. Next, the apostle is himself the person who tells us that he does not suffer a woman to teach. This is clearly decisive; if we bow to the apostle as inspired to give us God's mind, we ought to know that it is not the place of a Christian woman to teach. He is speaking on this topic, not in 1 Corinthians 11:1-34, but in 1 Corinthians 14:1-40 He is drawing the line between men and women in 1 Timothy 2:1-15. The latter epistle forbids the women as a class to teach. The other and still closer word in the former epistle, commands them to be silent in the assembly. At Corinth, apparently, there was some difficulty as to godly order and the right relations of men and women, because the Corinthians, being a people of speculative habits, instead of believing, reasoned about things. It was the tendency of the Greek mind to question everything. They could not understand that, if God had given a woman as good a gift as a man, she was not equally to use it. We can all feel their difficulty. Such reasoners are not wanting now. The fault of it all was, and is, that. God is left out. His will was not in the thought of the Corinthians. There was no waiting on the Lord to ascertain what was His mind. Clearly, if He has called the church into being, it cannot but be made for His own glory. He has His own mind and will about the church, and He has therefore spread out in His word how all the gifts of His grace are to be exercised.

Now the passages in1 Corinthians 14:1-40; 1 Corinthians 14:1-40 and in 1 Timothy 2:1-15 appear to me to be perfectly plain as to the relative place of the woman, whatever may be her gift. This may be said to decide only as to one sphere the assembly where the woman, according to scripture, is precluded from the exercise of her gift. I may say further, that in those days it did not occur to them that women. would go forth publicly to preach the word. Bad as the state of things was in early days, they seem to me to have looked for a greater sense of modesty on the part of women. There is not the slightest doubt that many females with the best intentions have thus preached, as they do still. They, or their friends, defend their course by appeals to the blessing of God on the one hand, and on the other to the crying need of perishing sinners everywhere. But nothing can be more certain than that scripture (and this is the standard) leaves them without the slightest warrant from the Lord for their line of conduct. Public preaching of the gospel on the part of women is never contemplated in scripture. It was bad enough for the Corinthians to think that they might speak among the faithful. It might have seemed that there women had the shelter of godly men; that there they were not offensively putting themselves forward before all sorts of people in the world, as must be the case in evangelising. Among the godly they may have imagined a veil, so, to speak, drawn over them more or less. But in modern times the end is supposed to justify the means. Gross as the Corinthians were, I must confess that to my mind the plans of our own day seem even more grievous, and with less excuse for them.

However this may be, we see here that the daughters of Philip did prophesy. No doubt it was in their father's house, as already intimated: otherwise the word of God would thus be set one part against another.

While they tarried there, a certain prophet came down from Judea, who repeats the warning to the apostle. Binding his own hands and feet with Paul's girdle he declares, "So shall the Jews at Jerusalem bind the man that owneth this girdle, and shall deliver him into the hands of the Gentiles." And thus it was accomplished to the letter. Nevertheless, spite of the tears of the saints, spite of the warning of this prophet, as of others before, Paul, with mind made up, answers, "What mean ye to weep and to break my heart? for I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus."

After all the apostle goes accordingly, and in Jerusalem the brethren receive him gladly. "And the day following Paul went in with us unto James; and all the elders were present." It is evident from this picture that all ecclesiastically was in due order at Jerusalem. An apostle was there who had an apparently high place of local dignity. Besides there were the ordinary overseers whom the Holy Ghost had set as guides and leaders in the assembly (that is, the local charge of elders). "And when Paul had saluted them, he declared particularly what things God had wrought among the Gentiles by his ministry." They owned the way in which the Lord had been glorified. At the same time their word to him is, "Thou seest, brother, how many thousands" (the true meaning is tens of thousands, myriads, which may probably give some a larger thought than is familiar of the vast and rapid spread of the gospel at that time among that nation) "of Jews there are which believe; and they are all zealous of the law; and they are informed of thee, that thou teachest all the Jews which are among the Gentiles to forsake Moses, saying, that they ought not to circumcise their children, neither to walk after the customs." This was a mistake. Such was not the course of the apostle.

What Paul really taught was the impropriety of putting Gentiles under the law: he did not interfere with the Jews at this time, Later a distinct and peremptory message came from the Holy Ghost; but the process of the Lord with them was gradual His method with His ancient people I deem of importance for us to learn and imitate. It is perfectly true that it was in the mind of God in due time to bring out fully the deliverance of both Jew and Gentile from the law; but this was not done all at once, at least as regards the Jew. What the apostle set himself decidedly against was the effort to bring the Gentiles under law; and this was precisely what Pharisaic brethren were zealous for. Whether Judaizing Christians or the Gentiles themselves took up the law, the apostle did most resolutely reject and condemn the fatal error. But as regarded the Jews themselves there was the truest forbearance, flowing from, not characteristic largeness of heart only, but tender consideration for scrupulous consciences. If God had not yet sent out the final word that told them the old covenant was ready to vanish away, how could he who so closely followed His ways be hasty? The early days were really a time of transition, where Christ was ministered first to Jew and then to Gentile. The Gentile, never having been under law, was far more simple than the Jew in appreciating the liberty of the gospel. The Jew was tolerated in his prejudices until the closing message came from God, warning them of the danger of apostasy from the gospel through their adhesion to the law.

Having dwelt on this in sketching the epistle to the Hebrews, there is the less reason to say more about it now. But that epistle was to the Hebrew believers the last trumpet which summoned them to renounce all connection with the old system. Up to that time there had been a gradual transition, the gap widening, the difference more pronounced, but still every tie was not broken till this the final call. Such a way strikes me as worthy of our God a way which to our precipitate minds might seem somewhat difficult, because we have been mostly trained as Gentiles. Since we have entered into the truth of God more perfectly, we have seen the enormous mischief of bringing in the law and mixing it up with the gospel.

Let us remember then that, whilst the Holy Ghost always maintained liberty for the Gentile, there was unquestionably a time of waiting on the Jew. Even the apostle Paul was no exception to patience with their prejudices. As to the twelve, they seem to have feebly enough entered into this liberty from the law. Doubtless Paul, as being apostle of the Gentiles, called from heaven by the risen Jesus, and witness of sovereign grace, apprehended it after a different sort and richer measure; but we shall find that even he could warmly sympathise to a great extent with the feelings of a Jew. He is the one to whom, under God, we are indebted for knowing anything about Christianity in its full form and real strength; yet, for all that, it is quite evident that he had, if not Jewish prejudice, certainly the warmest Jewish attachments; and, in point of fact, it was the strength of his affection to the ancient people of God that brought him into the trouble recorded in these concluding chapters of this book, the Acts of the Apostles.

This, we must remember, to a certain extent, may be viewed as an answer to the love found in our blessed Lord Himself; but then there were striking differences. In our Lord, love for Israel was, as all else, perfect: there was not, nor could be, the faintest admixture of a blemish. We know well the bare hint of such a thought would be repulsive to our faith and our love for His person. To the Christian it is impossible to conceive it for an instant. At the same time, we know His love for that people was felt and expressed up to the last. It was His persistent love which brought Him into the circumstances of utter rejection when God's time was come, and He suffered all the consequence of their hatred (though infinitely more also for sin in atonement, which was His alone). Now the apostle knew what it was to love Israel and suffer for that love. Not only among the Gentiles, but among the saints, the more he loved the less, he was loved. This was true; but, if in general true there, emphatically was it to be verified among the Jews. Thus stands the wonderful fact in the history of the apostle Paul: the very man who brought out the church distinctly, and showed its heavenly character as none other approached; the very man that proved the absolute abolition of the old ties and relations, swallowing. up all in Christ exalted to the right hand of God: he is the man whose heart retained the strongest attachment of love to the ancient people of God. And I have not the smallest doubt that God gives us in this case a grave but gracious warning of its danger. Were it an apostle, were it the greatest of the apostles, still Paul was not Christ, and what in Christ could be and was absolute perfection, in Paul was not. Yet Paul was a man who puts all that have been since that day into the shade.

If I may express my feelings here, let me say that I felt nothing a greater trial to my own spirit than touching on this very theme. I could not point out any one thing I shrink from more than having the appearance of reflecting on such a servant of Christ. Yet God has written the history of all this, and He has written it surely not for sentiment and silence, but for utterance and common profit. He has written it, no doubt, that we should feel our own great shortcomings, end that we should beware of our spirit in setting up to condemn such an one as the great apostle of the Gentiles.

Still, I repeat, the Holy Ghost has recorded here His own warnings on the one side, and on the other the refusal of the apostle to act on them, if I may venture so to say, though it were through fulness of tender love, and an ever-burning affection for his brethren after the flesh. Alas! when we think of our faults; when we reflect how little they spring from anything that is lovely; when we recollect how much they are mixed with. worldliness, and impatience, and pride, and vanity, and self; when we observe that he was so deeply chastened, and met with such a distressing stop to the world-wide work which God had given him, in what a light do our faults appear! He had a pressure of trial such as few men ever knew beside himself; and, what might embitter it to him, all this the natural effect of slighting the admonitions of the Spirit of God by yielding to his undying love for a people out of whom, after all, he had been divinely separated to the work the Lord had given him to do. God having given us the account, whatever may be one's own feelings, can it be doubted that we are bound to read, and by grace to seek to understand? Yea, not this only, but may we apply it for the present blessing of our souls, and for our progress in the path of Christ here below, whatever it may be. We may have the smallest possible sphere; but, after all, a saint is a saint, and very dear to God, who magnifies Himself in the least of those that are His.

It is assuredly for our profit and to God's own glory that the Holy Ghost has written this remarkable appendix to the history the onward history of the Acts of the Apostles. Here we have a check which brings in new things, the fruit of persisting in going up to Jerusalem spite of the Spirit's testimony against it. The more blessed the man, the more serious the miss of firm footing. There is one step outside what the Spirit enjoined, whatever may be the mingling of that which is beautiful and lovely; at the same time, it was not the full height, so to speak, of the guidance of the Spirit of God. This exposed the apostle to something more, as it always does; and, indeed, so much the more, because it was such an one as Paul. The same principle is plain in David's life. The lack of energy, which might have been comparatively a little hurt to another, became the gravest snare to David; and, found out of the path of the Lord, he soon slips into the meshes of the devil. Not that I mean anything in the least degree tantamount in the apostle Paul; far from it; for, indeed, in this case the apostle was mercifully preserved from anything that gave the smallest activity to the corruption of nature. It was simply a defect, as it appears to me, of watching against his own love for Israel, and thus setting aside, consequently, the warnings that the Spirit gave. The tears and appeals seem to have rather stimulated and strengthened his desire, and accordingly this exposed him to what was a snare, not immoral but religious, through listening to others below his own measure. He took the advice of James.

"What is it, therefore? The multitude must needs come together: for they will hear that thou art come. Do therefore this that we say to thee. We have four men which have a vow on them; them take, and purify thyself with them, and be at charges with them, that they may shave their heads" what a position for the apostle to find himself in! "and all may know that those things, whereof they were informed concerning. thee, are nothing." Without pretending that there was nothing in the previous line of Paul tending to this (compare Acts 18:18), it is evident that the object was to give the appearance that he was a very good Jew indeed. Was this warrantable, or the whole truth? Was he not a somewhat ambiguous Jew? I believe that, as we have seen, there was an undisguised respect for what once had the sanction of God. And here was just the difference in his case from our blessed Lord's perfect ways. Up to the cross, we all know, the legal economy or first covenant had the sanction of God; after the cross, in principle it was judged. The apostle surely had weighed and appraised it all; he did not require any man to show him the truth. At the same time there was no small mingling of love for the people; and we know well how it may intercept that singleness of eye which is the safeguard of every Christian man.

The apostle then listens to his brethren about a matter in which he was incomparably more competent to form a sound judgment than any of them, Accordingly he suffers the consequence. He is found purifying himself along with the men who had a vow. He enters the temple, "to signify the accomplishment of the days of purification, until that an offering should be offered for every one of them. And when the seven days were almost ended" which it is well known had to do with the Nazarite vow "the Jews which were of Asia, when they saw him in the temple, stirred up all the people and laid hands on him, crying out, Men of Israel, help! This is the man that teacheth all men every where against the people, and the law, and this place; and further brought Greeks also into. the temple, and hath polluted this holy place." The next verse shows us why. It was a mistake; nevertheless it was enough to rouse the feelings of all Israel. "All the city was moved, and the people ran together," and the issue was a frightful tumult, and the apostle was in danger of being killed by their violent hands, when the chief captain comes and rescues him. This paves the way for the remarkable address which the apostle delivers in the Hebrew tongue, given in the next chapter. Acts 22:1-30.

The mention of the Hebrew tongue appears to confirm the true key to the difference between this account of the apostle's conversion and others. It is not precisely in this book as in the gospels, where a different. way of presenting the same fact or discourse of our Lord Jesus obtains, according to the character of the design in hand; yet is it the same principle at bottom. Even in the same book a difference of design may be traced. There may be observed this in the three accounts in which Paul's conversion is given: first, the historical. account; secondly, Paul's own statement to the Jews; and, thirdly, Paul's to the Jews and Gentiles as to the Roman governor and king Agrippa. This is the true reason of the difference there is in the manner in which facts are presented. We need not enter minutely into detail.

On examination you will find what is said to be correct, that here as is evident he adopts a language which was for the very purpose of arresting the attention in appealing to the affections of the Jew; he speaks in their familiar tongue, and accordingly gives an account of his conversion in such a way as he considered conciliatory to the feelings of the Jews. To these there was one thing which was unpardonable; but this was the very glory of his apostleship, the direct object for which God raised him up. Thus, with the most gracious of intentions, and with the warmest love towards his countrymen after the flesh, the apostle gives an account of his conversion and the miraculous circumstances that attended it, of his meeting with Ananias, a devout man according to the law, which he takes particular pains to state there, and of the trance into which he afterwards fell at Jerusalem in the temple whilst praying. But he tells them out that which he must easily have known (and so much the more because of his accurate understanding of the feelings of the Jews) would rouse them to the uttermost: in short, he lets them know that the Lord called him and sent him to the Gentiles.

It was quite enough. The moment the sound of "Gentiles" reached their ears, all their feelings of Jewish pride took fire, and at once they cried out, "Away with such a fellow from the earth! It is not fit that he should live." As they cried and cast off their clothes to throw dust into the air, the chiliarch commanded him to be brought into the castle, and bade that he should be examined by scourging. There he put himself in the wrong; for Paul was not only a Jew but a citizen of Rome; and he was so by a better title than the commandant who thus ordered him to be bound. The apostle quietly states the fact. I dare not judge him, though there may be some Christians who would: he was clearly entitled to remind those that were the guardians of the law of their own transgression. He uses no means further, but merely tells them how things stood.

It appears to me that it is a morbid squeamishness rather than true spiritual wisdom that would cavil at such an act on the part of the apostle. Every one knows that it is easy to be a martyr in theory, and that those who are martyrs in theory are seldom so in practice. Here was one destined to torture, and really one of the most blessed witnesses of the Lord all through. Faith enables one to see things clearly. Should the guardians of law break the law? Faith never teaches one to court danger and difficulty, but to walk the path of Christ in peace and thankfulness. The Lord has not called His servants to desert it. I dare say some of us may have been struck with the fact that the Lord told them when they were persecuted in one city to flee to another. Assuredly this is not courting martyrdom, but the very reverse; and if the Lord Himself gave such a word to His servants in Judea and to His disciples (as is well known), it appears to me that it is at least hazardous without grave spiritual ground to face a danger so decided of condemning the guiltless who are entitled to our reverence. Here we have no sign of anything said by the Holy Ghost in the form of warning; and therefore, observe, it is not in the least degree a setting aside what is clearly laid down elsewhere. We have seen the Holy Ghost admonishing the apostle, when carried far in ardent love, and we can easily see that He had a sovereign title, both to guide and to correct even if it were an apostle.

Nothing of the kind appears here. It was a fact which the Roman officer had overlooked illegally, and the apostle was entitled to state the fact. It was in no way a going to law. Need it be said that such a recourse to the powers that be would have little become a follower and servant of Jesus? It was in no way using such means as man would have employed; it was the simplest possible statement of a circumstance serious in the eye of the law, and it had its effect. "And as they bound him with thongs, Paul said to the centurion that stood by, Is it lawful for you to scourge a man that is a Roman, and uncondemned? When the centurion heard that, he went and told the chiliarch, saying, Take heed what thou doest; for this man is a Roman." The chiliarch enquires accordingly. You must remember that to say you were a Roman, if you were not, was a capital offence against the government, which of course they never failed to visit with the severest punishment. To claim it untruly was too dangerous to be often attempted, as it exposed a man to the imminent risk of death. The officials of the Roman empire were rarely disposed therefore to question such a claim, especially where it was made by a man who, on the face of it, was such a character as the apostle, little as he might be known to any of them.

So "straightway," it is said, "they departed from him which should have examined him, and the chiliarch also was afraid after he knew that he was a Roman, and because he had bound him." However, man strives to preserve his dignity after his own fashion. "On the morrow, because he would have known the certainty wherefore he was accused of the Jews, he loosed him from his bands," (that is to say, he leaves him still a prisoner which he had no right to do,) "and commanded the chief priests and all their council to appear, and brought Paul down and set him before them." The apostle seeks no further redress, and was as far as possible from the desire or thought of punishing the man for the mistake he had made. For this evidently would have been a departure from grace: but the occasion helps to give a little insight into this wonderful man of God. For when the high priest Ananias commanded those that stood by to smite him that said he had lived in all good conscience, Paul turns quickly upon him with the words "God shall smite thee, thou whited wall" (and so He did); "for sittest thou to judge me after the law, and commandest me to be smitten contrary to the law? And they that stood by said, Revilest thou God's high priest? Then said Paul, I wist not, brethren, that he was the high priest: for it is written, Thou shalt not speak evil of the ruler of thy people." Acts 23:1-35.

This is a fine instance of the most simple, and at the same time admirable, way in which grace recovers, even if there be a momentary slip of haste mingling with it. There can be no doubt at all that the high priest had acted in a way entirely contrary to the law. There was therefore an indisputable right to rebuke him. At the same time I suppose that his decided character, and his keen sense of the glaring injustice, did betray itself in his utterance. Further, it is an instance of what is found often elsewhere in Scripture. God may be with a deed which on one side of it may have haste mingling with it, but on the other real truth and righteousness. What was done here by the high priest was glaringly contrary to the law of which he was the professed administrator. Nor certainly did God permit these solemn words to fall to the ground without bearing fruit. Paul at once, however, corrects himself, and owns that had he known him to be the high priest, he would not have spoken so; that is to say, whatever might be the character of the man, Paul was not one to lower the office. He would leave it to God to judge that which was unworthy of it.

There is another thing that claims our notice. Is there not a certain peculiarity discernible in a measure in the apostle now? First of all there was haste of spirit. Is there as firm treading as before in the path where the power of the Spirit of God rested on him? Do we not find an adroitness, may I venture to say, though wishing in no way to utter a word too much, as is easily done? But still is there not a cleverness in the way in which the apostle, when he perceived that one part of the council were Sadduccees and the other Pharisees, cried out, "Men and brethren, I am a Pharisee, the son of Pharisees;* of the hope and resurrection of the dead I am called in question"?

*The plural form is recommended to us by the most ancient uncials, some good cursives, the Vulgate and the Syriac; the singular prevails in the great majority of copies and versions. Being more natural or customary, though far less energetic, we can understand copyists falling into it.

This does not seem according to the simple and full activity of the Spirit of God that we have seen in the apostle when he was away from Jerusalem. He had gone where he had been divinely warned not to go; and it matters not who it is, if it were even the greatest of the apostles, is there not a sensible difference when there is the smallest divergence from the peaceful guidance of the Holy Ghost? And if this is true of him, what shall we say of ourselves? Do not allow your lips to utter strong things about the apostle Paul; but let your own consciences, and let mine, take heed to our own ways, and above all beware of this that we be not found slighting one word that comes to us from the Holy Ghost. Let us weigh and cherish every expression of God's mind. In this ease the apostle Paul could not doubt it. It was not doubt; but he strengthened himself now that the time was come to suffer. He had made up his mind for the worst that man might or could do. Was it all that was there? In truth there was more than this; but I think the comparative lack of calm, the exposure to haste, and the other features that appear in this remarkable history, are meant to be signs to our souls of the real truth of the case as it now stood.

The consequence was soon apparent on this occasion. The diversion produced was no doubt what men would call politic; that is, the apostle designed to divide and conquer. He made good use of the one party that had whatever there was of zeal and orthodoxy. There is not the smallest pandering to the Sadducees, which would have been far from the Spirit of God. Now I am very far from saying or implying any unworthy ways; but I do mean that there was a kind of availing himself of the difference that reigned between these that held to the word of God with, at any rate, an outward religious respect, and those that despised it; and this is a danger that no man is free from, particularly in circumstances of danger. The apostle yielded to it then. He stated the fact that the hope and resurrection of the dead were in question; but still the question arises, What was his motive for putting it so? What does the Spirit of God bring out before us here? Was it simply the truth? Was it only Christ? I doubt so.

It seems clear that the discerning eye of the apostle saw the horrible state of the high priest and his party, that whatever might be the honour of the office, yet, in the defiled and defiling hands that now held it, it was only used for their own worst purposes against the truth and grace of God. Accordingly he availed himself of the strong feeling of the sounder part of the nation, and thus gained what might have seemed unexpected adherents among the Pharisees. It did not give him after all the advantage. To the believer is not this always the result? I doubt very much the weight of such a gain. Have we not learnt that the true gain is Christ? and that to take our side unqualifiedly with the Lord, by God's grace to shut our eyes to all consequences, and our ears to all censure, and just go on holding to that which we know is acceptable in His eyes and for His own glory, is not this the only true path of service, as it certainly is the precursor of victory? In this case it would be a victory unmixedly for the Master. Such an idea as one's own victory ought not to be in a Christian man's mind. Let our desires be simply for the Lord for His grace and truth, for His own work and glory in the church. His name is ill-served by making use even of the most reputable of His adversaries. Those zealous for the law, one cannot but know, are opposed to the gospel, the Pharisee no less than the Sadducee. The apostle presents to the multitude "the hope and resurrection of the dead." He does not commit himself to speaking about Jesus; he does not say a word of the gospel. Had he brought in either, all would have come to nothing: the Pharisee would have resented the word just as much as the Sadducee. Leaving out what was adverse to his purpose, he puts forward that which he knew would set one part of his enemies against the other.

Yet here was vouchsafed no small comfort from the Lord to His servant. "And when there arose a great dissension, the chief captain, fearing lest Paul should have been pulled in pieces of them, commanded the soldiers to go down, and to take him by force from among them, and to bring him into the castle. And the night following the Lord stood by him, and said, Be of good cheer, Paul: for as thou hast testified of me in Jerusalem, so must thou bear witness also at Rome." What a proof of what the Lord is, even in (yea, because of) those very circumstances when the apostle's heart might have been exceedingly cast down! He had persisted in going up to Jerusalem, and brought himself into what certainly looks like a false position, and as a fact exposed him to a number of disasters and painful oppositions. The Lord at this very time, when things looked gloomiest, appeared to His servant, and comforted him. Instead of a word of reproach, on the contrary it is all that could bid him good cheer.

How good the Lord is! How perfect in His ways! He knows how to deal with a mistake whenever there is one, while He righteously deals with it so much the more in one who ought not to have made it, a mistake in his case being a thousand times more serious than in another. Nevertheless, the Lord has nothing but comfort to administer at such a time. "Be of good cheer, for as thou hast testified of me in Jerusalem, so must thou bear witness of me in Rome." He was not going to be killed. This was just before the conspiracy appeared. What could man do? Why should he be afraid then? The Lord meant him to go to Rome: his heart's desire was to go there. That is what his heart was set upon next to Jerusalem; and he had his way in going to Jerusalem; and now the Lord was about to take him to Rome. To Rome he was going, but he was to visit it bearing the marks of having been up to Jerusalem. He was going to Rome a prisoner; bringing the message surely of the grace of God, but not without the experience of what it cost to have yielded to his love for the ancient people of God. He was going to Rome with a deeper sense of what his true calling was. His allotted work lay among the Gentiles pre-eminently and especially among the uncircumcision. Why did he not cleave simply and solely to his calling?

Nor were the foes of the gospel scrupulous, spite of their boasted attachment to the law of God. A conspiracy was forming among the unhappy Jews, and the Lord in His providence brings it to light by one that was kinsman of the apostle, to whose heart the ties of flesh and blood appealed with some strength, if there were no higher motive. No doubt he must have been a Jew to have been in the secrets of that portion of the nation which was bent upon the destruction of the apostle. He divulges the secret, first to Paul, subsequently to the chiliarch. Accordingly Lysias (for this was his name) gets ready a detachment of soldiers, and horsemen, and spearmen, during the night, and sends Paul to Felix the governor with a letter. Little did the Roman think that his letter was to be read by you and me; little did he know that there was an eye that looked him through and through as he wrote. That the false and the true should be proclaimed on the housetops he never counted on. "Claudius Lysias unto the most excellent governor Felix, sendeth greeting. This man was taken of the Jews, and should have been killed of them; then came I with the troop and rescued him, having understood that he was a Roman." He understood nothing of the sort; he was merely deceiving his superior, seeking in fact to make capital out of that which was error and fault; for, as we have seen, he began with a positive infraction of Roman law. He had bound, and this for the purpose of scourging, one no less a citizen than himself. He was guilty of claiming credit and zeal, where he had been both remiss and hasty. Oh, how little does the world think that the secrets of the most private letter, the counsels of the cabinet, the movements of kings, of governors, and ministers of state, of military chiefs and their men, no matter who or what, are all before One who sees all and forgets nothing.

Acts 24:1-27. Paul, however, is rescued; and now comes another scene. Ananias, the high priest, descends with the leaders to try their fortune before the governor with the captive. On this occasion they hire an orator to plead for them. If he begins with the grossest flattery and pomposity of speech, the apostle answers with as strikingly admirable and quiet dignity, exactly suited to the circumstances.

Here the apostle, then, when the governor beckoned him to speak, explains how utterly false were all the charges of this hired rhetorician. He loved his nation too well instead of being in anywise their troubler, as he had been represented. "As thou mayest understand, that there are yet but twelve days since I went up to Jerusalem to worship. And they neither found me in the temple disputing with any man, neither raising up the people, neither in the synagogue, nor in the city." There was therefore no such case as Tertullus had set forth: "We have found this man a pestilent fellow, and a mover of sedition among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes; who also hath gone about to profane the temple." He had only been a few days in Jerusalem, and was there worshipping, not seeking to trouble anybody. "Neither can they prove the things whereof they now accuse me. But this I confess unto thee, that after the way which they call heresy, so worship I the God of my fathers, believing all things which are written in the law and in the prophets: and have hope towards God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust." Then he frankly states what had brought him up on this occasion. "I came to bring alms to my nation, and offerings." He really did love them. "Whereupon," he says, "certain Jews from Asia found me purified in the temple, neither with multitude, nor with tumult; who ought to have been here before thee, and object what wrong they had against me." But the witnesses were not found. In point of fact, there was nothing tangible to allege against him. It was merely the outburst of priestly hatred and popular fury, followed by a conspiracy formed to murder; and when this failed, the effort was to bring about a judicial condemnation. Who could fail to see the mere will and malice of man? It had no other origin or character.

"When Felix heard these things, he adjourned them, saying, When Lysias the chiliarch shall come down, I will know the uttermost of your matter. And he commanded a centurion to keep Paul, and to let him have liberty." His wise experienced eye at once saw how things were: there was not the slightest ground for the charges against the apostle. Hence the unusual order not of liberty only, but. that none of his acquaintance were to be forbidden to come or to minister to him. Nay, more than this: "When Felix came with his wife Drusilla, who was a Jewess, he sent for Paul, and heard him concerning the faith of Christ." But there was no compromise: he heard what he did not expect. It was not the resurrection now; it was an appeal to conscience morally, or, as it is said here, "He reasoned of righteousness, temperance, and judgment to come." All has its season, and this was a word exactly suited to the man and the woman to whom Paul preached. It was well timed. Any one who is at all acquainted with the history of this personage for he is an historical character knows that he was peculiarly guilty, and that these words of the apostle were directly levelled at, and a condemnation therefore of, his moral delinquency.

Felix trembles, accordingly, and talks about hearing him at another time; but that convenient time never came. "He hoped also that money should have been given him." How truly, therefore, and how seasonably, had Paul "reasoned to him of righteousness!" "He hoped also that money should have been given him of Paul, that he might loose him: wherefore he sent for him the oftener, and communed with him." Besides, you see the character of the man in what follows. "After two years Porcius Festus came in Felix's room: and Felix, willing to show the Jews a pleasure, left Paul bound." There was no justice to be got out of this unjust judge. It was not that he wanted sense, or wisdom, or judgment. He had all these, and so much the worse for him; but he was willing to sacrifice everything for his own ends. He had been foiled in his desire for money; and now to please those Jews whom he heartily despised willing to do something that would ingratiate himself with them without costing him anything he leaves Paul bound.

Festus in due time appears to our view in the next chapter (Acts 25:1-27) He had the same desire. He was no better than his predecessor. Festus proposes in a singular way that Paul should go up to Jerusalem. This, was an unheard of thing for a Roman governor the chief representative of the empire to send one who had been brought before him back to Jerusalem to be judged by the Jews. Paul at once takes his stand on the well-known principle of the Roman empire that ought to have guided Festus. He says, "I stand at Caesar's judgment-seat, where I ought to be judged: to the Jews have I done no wrong, as thou very well knowest. But if I be an offender, and have committed any thing worthy of death, I refuse not to die; but if there be none of these things whereof they accuse me, no man may deliver me unto them. I appeal unto Caesar." This is clearly a matter of spiritual judgment. Paul had now committed himself to this course, as later he actually went before Caesar. It was irrevocable. There was no human possibility of change now. He had uttered the word; before Caesar he must go. Nevertheless, a short time after this we find Agrippa comes down, and the Roman governor, knowing well the active mind of the king, tells him the story of Paul. He felt his own weakness in having to do with such a case, and he knew the interest of Agrippa. Agrippa accordingly tells the governor that he would like to hear the man himself.

On the next day, "when Agrippa therefore was come, and Bernice, with great pomp, and was entered into the place of hearing, with the chiliarchs and principal men of the city, at Festus' commandment Paul was brought forth." And here we find a remarkably fine contrast with all the glitter and pomp of the court. The king himself was a most capable man, but destitute of moral purpose. His wife, however she might be favoured naturally, was alas! a woman of no character whatever. Both of them were under the most painful cloud of suspicion even in the minds of the heathen themselves, not to speak of the Jews. These are the persons who, with the Roman governor, sit in judgment upon the apostle. And then comes forth the prisoner bound with chains. But oh what a chasm separated them from him! What a difference in the eyes of God! What a sight it was to Him to behold these judges dealing with such a man without one shred to cover them of what was of Himself nay, with that which was most shameful and debasing. In all the splendour of earth's rank and dignity they sat to hear the poor but rich prisoner of the Lord. And Agrippa (Acts 26:1-32) said to him, "Thou art permitted to speak for thyself. Then Paul stretched forth the hand, and answered for himself: I think myself happy, king Agrippa, because I shall answer for myself this day before thee." If we find the full peace and blessedness of this honoured man of God, what the Lord wrought, and the mighty power of His grace, we see the most dignified yet lowly courtesy towards those who listened, Agrippa especially. "Because I know thee to be expert in all customs and questions which are among the Jews: wherefore I beseech thee to hear me patiently."

He expounds therefore all his history, how he had been trained from his youth in the strictest sect among the Jews, and again mentions how he was judged for the hope of the promise made of God to "our" fathers, Thus he reasons on the resurrection: "Why should it be thought a thing incredible with you if God raises the dead?" He at once brings in this which every Pharisee acknowledged, and which was the main test of orthodoxy among the Jews. This is applied to the history of Jesus of Nazareth. In fact, all turned on it. If it was true that God had raised Him from the dead, what was the position of the Jews, and what the glory of Jesus? All turned therefore on the resurrection.

Then he points out the facts of his own conversion. It was not favourable circumstances that had thrown him in the way of the gospel; it was the very reverse of attachment to the Christians or of any lukewarmness toward the law. All his prepossessions were for Israel, all his prejudices against the gospel. Nevertheless while he had carried this to the uttermost, while with the authority of the chief priests he had sought to persecute them to death, the grace of God surmounted all either of religious ties or religious hatred in the heart of Paul. "When I went to Damascus," he says, "with authority and commission from the chief priests, at midday, O king, I saw in the way a light from heaven, above the brightness of the sun."

And not more surely was the heavenly light which streamed upon the apostle above all nature's light, than the grace which God showed that day completely eclipsed all that was of man in his heart and previous history. All disappeared before the all-overcoming strength of the goodness of God in Christ. "And when we were all fallen to the earth, I heard a voice speaking unto me, and saying in the Hebrew tongue, Saul, Saul, why persecutest thou me? It is hard for thee to kick against goads. And I said, Who art thou, Lord? And he said, I am Jesus whom thou persecutest." The work was done. I say not that there was all the peace and blessedness he was afterwards to enjoy, but there was effected then the entrance of that spiritual light of Christ that dealt with his conscience in all its depths. At once, down to the very roots of his moral being, all was stirred up, and the good seed, the seed of everlasting life, was sown underneath. He is bidden to rise and stand upon his feet. "For I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee."

The word is not exactly as we have it "delivering thee from the people and from the Gentiles." It is hard here to see the propriety of that term "delivering" in our common Bibles. In this connection it was not a question so much of a rescue as of taking him out from the people and from the Gentiles. The Lord was severing him from the Jew no less than the Gentile. It is also more than Peter speaks of inActs 15:1-41; Acts 15:1-41 (taking out from the Gentiles a people for His name); which we have seen already, as it was of prime importance to insist on it at the great council of Jerusalem. It was of course still true that God is taking out a people for His name; but in the case of Saul of Tarsus the Lord speaks of taking him out from the Jew no less than the heathen. It is a separation therefore unto the new work of God from both Jew and Gentile. "Unto whom," speaking of the Gentiles, "now I send thee, to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them that are sanctified through faith that is in me."

Nor was Paul disobedient to the heavenly vision. He bowed to the Lord. He was right, as became a man taught of God. And he "showed first unto them of Damascus, and at Jerusalem, and throughout all the region of Judea, and then to the Gentiles, that they, should repent and turn to God, and do works worthy of repentance." For these were the true causes of Jewish hostility.

There was no setting himself up against the law. God forbid that this should ever be an object for a Christian man! He does not call us to a negative testimony, even if legitimate; He calls us to a task far more truly of Himself. It is not against evil so much as for good that God gives us a mission. We must hold this fact always as a fixed principle. I grant you that he who is called out to a purpose that is worthy of God does judge what is evil; nay, not merely this, but judges especially what looks ever so good. Correcting evil by power is not the present purpose of God for the Christian or the church; and be assured His will is the only true directory and the only safe ground for us in everything.

Let us then always enquire, what according to scripture does God design and desire for His people now? What is His real revealed work now? To what therefore is He calling you and me? To what did He set apart the apostle then? It was certainly not the pulling down of the Jews or their legal economy. Judgment was coming on that nation soon, but as long as God forbore Paul lingered over them in patient love; and was he not quite right? But God was calling out a people from the Gentiles as well as from the Jews, and separating him from all his antecedents, from everything that his heart was so fondly bound up in: for never was mortal man that loved Israel more than the apostle Paul did. But God took him out of all his old Jewish associations as well as the Gentiles, to whom now He sent him.

It is evident that we must be separated from human influences even of the best kind, in order to be a fit vessel for God's purposes where the need is greatest. If you would effectually help others, you must always be above the motives and ways that sway them. Impossible to deal rightly with a person if you are merely on the same level with him. This is the reason why, if a brother be overtaken in a fault, what is wanted is a truly spiritual soul to seek his restoration. A careless Christian would spoil the case; because, if he who is in fault can put his finger on something like his own shortcoming in the one who deals with him, it gives him an excuse for his own sin, and a ground for censuring, his censor. Whereas, if there had been the true effect of the grace of God in him who appeals to his soul; if grace has both brought out from all that is evil and sustained in good, so that he can be accused of nothing against the Lord, I need not say how God honours it as His will and special provision for dealing with those who are involved in any fault. Here, in the apostle Paul, is the same principle, though in a far deeper and larger way. Indeed, it is but the assertion of grace that mighty principle of God's goodness in power, working spite of evil according to all that is in His heart.

Paul, then, was taken clean out of everything, both Jew and Gentile, but sent to the Gentile especially. "And the bare sound of this it was that horrified the Jews; nor could they reconcile how one who had burning love to the Jew could at the same time be the prominent, untiring witness of grace to the Gentiles. In their legal pride they could not forgive it. The most hostile feelings broke out against Paul, coupled with the madness of envy and jealousy against the Gentiles. So he tells them, "For these causes the Jews caught me in the temple, and went about to kill me. Having, therefore, obtained help of God, I continue unto this day, witnessing both to small and great, saying nothing else than those things which Moses and the prophets did say should come; whether Christ should suffer; whether he should be the first through resurrection of the dead to announce light," etc.

As he thus explains, the Roman governor interrupts him in the exclamation, that much learning had made him mad. Paul replies, "I am not mad, most noble Festus, but speak forth the words of truth and soberness." There is all possible respect, it will be observed; at the same time, he could not without protest allow the ignorance of a blind heathen to put such a stigma on the truth. He appeals to one beside Festus certainly an impartial witness as far as Christianity was concerned. "For the king knoweth of these things, before whom also I speak freely; for I am persuaded that none of these things are hidden from him; for this thing was not done in a corner." The alleged facts of the life and death and resurrection of Jesus were not unknown to Herod Agrippa. They were universally talked of by all who concerned themselves with Israel.

Suddenly he turns with a direct question: "King Agrippa, believest thou the prophets? I know that thou believest them. Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian." Though I do not agree with some modern efforts as to this clause, I admit that the word "almost" hardly gives the true force. "In a little degree you are persuading me." In what spirit was this said? It seems to be a sentiment into which he was surprised, and in this sense wrung out from him. He could not deny the truth of what the apostle asserted. He would not disclaim his own prophets. He was, in point of fact, shut up in a corner as far as regarded the facts and the prophecies that spoke of them beforehand. Thus, cool a man of the world as he was, the surprise of the pointed enquiry of the apostle obliged him to acknowledge that in a little degree Paul was persuading him to be a Christian. This does not intimate, of course, that he really believed in the Lord Jesus; but the premisses of the apostle did involve the conclusion that Jewish prophecy pointed to Jesus Christ, so that Agrippa could not but own a certain impression made on his mind.

But Paul answers in a spirit truly admirable, and this not alone with wisdom, nor with loving desire only. There is another element, too, exceedingly sweet, as showing the state of the apostle at this time, and his own soul's deep present enjoyment of the Lord and of His grace. "I would to God that not only thou, but also all that hear me this day, were both in a little and in a great degree such as I am, except these bonds." I hardly know such an answer from man's lips. We have wonderful words of others as well as of Paul elsewhere; but to my mind, throughout the compass even of this blessed book, it would be hard to find an expression of grace and truth, with the condition of happiness which the Spirit vouchsafes, more admirably suited to the circumstances of all concerned more perfectly reflecting what God gives by Jesus Christ our Lord.

Paul could not wish his bonds for any, however he might glory in them for himself. He boasted to be a prisoner of Jesus Christ; but he could not desire such fare then at least for such as he desired to be brought to the Lord. The time might come, no doubt, when those who proved good soldiers in that warfare might rejoice, even as he rejoiced, in his sufferings for Christ's sake and for his body's sake, as well as for the gospel. But this he could with all his heart wish, that they might be, not only in some measure (even if it were only a little), but in a great degree such as he was. It is not merely that they might be Christians; still less that they might be converted; but "such as I am."

The wish embraces both the reality or standing and the state of the Christian; yea, such enjoyment as filled Paul's own heart at the very moment when he stood in bonds before this splendid court. Did not Paul know the dark cloud that hung over Agrippa and Bernice, not to speak of others? Grace surmounts all evil, as it overcomes and forgives the worst enemies. There is not one bitter reflection, nor a denunciatory word. Grace wishes its best even for those who are bent on the pleasures of sin for a season. We know that judgment is sure and just; but grace can rise to a higher kind of justice not that of earth or of man, but of God, who can be just, and justify him that believes "the righteousness of God by faith of Jesus Christ." This was what filled his heart, and it was the full unhindered strength of God's own grace made good and seen in Christ that was now working in his own soul. It was drawn out by his delight and enjoyment of the Christ to whom he had been bearing witness, whose glory made pale all that a Roman governor or a Jewish king could boast. It was not the surprise, but the overflowing heart of one who looked right into eternity who recalled once more the brightness of the glory of heaven, wherein he had seen Christ Himself brighter than all that glory the source, power, and fulness of it all, and the giver of it also to those who believe. It was this that filled him then, and strengthened him to utter such an expression of divine love.

The court breaks up, Agrippa acknowledging himself that Paul might have been set at liberty, if he had not appealed to Caesar. This is to be noted.

Acts 27:1-44. The next chapter details the singularly instructive voyage of the apostle: where, instead of being a prisoner, he looks as if he was really the master of the ship; and, indeed, had his word been duly heeded in time, they would have been preserved in safety. How wonderful a thing faith is! How blessed the faithfulness that flows from faith; how completely it is the power of God in whatever position a man may be!

Here you find the apostle on his way to the Gentiles. All was clear now. He is away from that which was a charmed circle to him, where his bow did not abide in strength, but now, as before Festus and Agrippa, has returned to his old vigour. All is found in its place: no proofs are wanted where every fact proves it.

Acts 28:1-31. The last chapter shows us not only the journey to Rome, but the apostle reaching it. There, too, we find how truly the power of God is with him. He is received and no small kindness shown by the inhabitants in the island of Malta. And Paul illustrates how far any word of the Lord is in vain by accomplishing one of the peculiar promises in the disputed verses at the end of Mark. This strikes the minds of these heathen, so that afterwards we find the father of the great man in the island with Paul, who prays and lays his hands upon him and heals him. "When this was done, others also which had diseases in the island came, and were healed: who also honoured us with many honours; and when we departed, they laded us with such things as were necessary."

Arrived in Italy, they taste the comfort of brotherly love. "We found brethren, and were desired to tarry with them seven days; and so we went toward Rome. And from thence, when the brethren heard of us, they came to meet us as far as Appii Forum, and Tres Tabernae; whom, when Paul saw, he thanked God and took courage." What a joy it is for a humble brother to be the means of inspiring the apostle Paul with fresh cheer along the road of Christ; and how we defraud ourselves as well as our brethren of so much blessing by our little faith and scanty love in identifying ourselves with the most despised and suffering for the name of the Lord! To what a work are we not called! What a wonderful mission is that which the Lord confers upon the simplest soul that names the name of Jesus! May He wake us up to feel how blessed we are, and what a spring of blessing He is! Out of them, it is said, "shall flow rivers of living water." Here, observe, it was the apostle himself; and, though it may seem strange to some, even he could find the sweetness and the power of the ministry of love.

To Rome Paul goes, and there he dwells with a soldier that keeps him; and in due time he sees the Jews, and lays before them the gospel at full length. Alas! it was the same tale; for man is everywhere the same, but God is too. "Some believed the things which were spoken, and some believed not. And when they agreed not among themselves, they departed, after that Paul had spoken one word, Well spake the Holy Ghost by Esaias the prophet unto our fathers, saying, Go unto this people, and say, Hearing ye shall hear, and shall not understand; and seeing ye shall see, and not perceive."

The sentence, the long-suspended sentence, of judicial hardening was now about to fall in all its withering strength. It had been hanging over the nation ever since the days of Isaiah the prophet; for not without ground was it uttered then. Still the patience of God pursued its way, till Jesus came and was rejected, when the clouds gathered more thickly. Now not only the Holy Ghost was come, but He had testified of the risen glorified man, from Jerusalem to Rome. But if He had testified, the Jews, instead of being, as they ought to have been, the first to receive God's testimony, were in point of fact the first to refuse the most active and obstinate emissaries of unbelief and of Satan's power, not only not entering in themselves, but forbidding those who would. Accordingly, then and most justly fell that pall of judgment because of unbelief under which they lie to this day. But the gospel goes to the Gentiles; and spite of all that had wrought hitherto, or might work hereafter, they were to hear, and they have heard; and we are ourselves, thanks be to God, the witnesses of it.