Acts 25:14

Act 25:14-16. When they had been there many days — Among other subjects of discourse which occurred, Festus declared Paul’s cause unto the king — For, as the crime of which he was accused related wholly to the Jewish religion, in which the king was very knowing, Festus wished to have his opinion upon it; and for that purpose began telling him that Felix had left Paul in bonds, and that the chief priests and elders at Jerusalem had applied to him, desiring judgment against him — As upon a previous conviction falsely pretended. To whom I answered, It is not the manner of the Romans — When a crime is charged upon a person; to deliver any man to be put to death before he who is accused have the accusers — Openly produced to give their evidence against him; face to face, and he have also license to answer for himself — To make his defence; concerning the crime laid against him — How excellent a rule, to condemn no one unheard! A rule which, as it is common to all nations, (courts of inquisition only excepted,) so it ought to direct our proceedings in all affairs, not only in public but private life.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Act 25:14. Πλείους, more) Festus handles the matter concerning Paul negligently.—ἀνὴρ, a man) The whole language of Festus savours of the new governor.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act_25:14. The following conversation between Festus and Agrippa most naturally appears not as a communication by an ear-witness (Riehm, Kuinoel), but as drawn up by Luke himself as a free composition; for he had the materials for the purpose in his accurate information, received from Paul, as to the occurrence set forth in Act_25:7 ff.

ἀνέθετο] he set forth, enarravit, Gal_2:2. His design in this was (see Act_25:26 f.) to learn the opinion of the king; for Agrippa, as an Idumean, as belonging himself to Judaism (comp. Act_26:27; also Schoettg. Hor. p. 481), and especially as chief overseer of the temple and of the election of high priest (Joseph. Antt. xx. 1. 3), was accurately acquainted with the state of Jewish affairs.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Act 25:14 . ἀνέθετο : only in Luke and Paul, cf. Gal 2:2 . “Laid Paul’s case before the king,” R.V., cf. Mal 3:9Mal 3:9 , and instances in Wetstein, Gal 2:2 . In the middle voice the idea is that of relating with a view to consulting, so here ( cf. Act 25:20 ; Act 25:26 , Lightfoot on Gal 2:2 ); it was natural for Festus thus to consult Agrippa, see above on Act 25:13 .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

when there many--"several"

days, Festus declared Paul's cause--taking advantage of the presence of one who might be presumed to know such matters better than himself; though the lapse of "several days" ere the subject was touched on shows that it gave Festus little trouble.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 14. Declared Paul's cause unto the king] Festus knew that Agrippa was better acquainted with such matters than he was; and he wished, in some sort, to make him a party in this business.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

14. When many days. Therefore, when (after some time was spent) they wanted matter of talk, as idle men use to invent somewhat whereon they may talk, mention was made of Paul; for Luke meant to note that, when he said that after many days were idly spent, Festus told the king of a certain man which lay bound. And although he doth here both touch the malice of the priests, and also make a show of wonderful equity on his part, yet in that he shortly after cleareth the party which was accused, he condemneth himself unawares, when as he confesseth that he was enforced to appeal that he might not be carried to Jerusalem.

But when Festus commendeth the Romans, he showeth what doth beseem judges. And if nature did tell profane men thus much, that they must admit no such favor as may oppress the guiltless, how much more must judges (who have the light of the word of God) be careful to avoid all corruption.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(14) Festus declared Paul’s cause unto the king.—The matter seems to have come in, as it were, in the course of conversation. Festus probably thought that Agrippa, who knew all about the Jews and their religion, could throw some light on the peculiar position of his prisoner, who, though a Jew, and professing the utmost reverence for the Law and the Temple, was yet accused and denounced by his compatriots.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

14. And when they had been there many days] Rev. Ver. “And as they tarried there many days;” a rendering which may be taken to mean that the length of their stay was a reason why Festus set Paul’s cause before the king. This is not the sense of the Greek, so the A. V. appears the better rendering.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And when they had been there many days,.... Indulging themselves in pleasure, and spending their time in conversing on various subjects; and in order to carry on the conversation, and pass away time,

Festus declared Paul's case unto the king; in the following manner:

saying, there is a certain man left in bonds by Felix; the former governor in Caesarea, meaning Paul.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

14 And when they had been there many days, Festus declared Paul’s cause unto the king, saying, There is a certain man left in bonds by Felix:

Ver. 14. A certain man left in bonds] Wherein he glorieth more than others in their gold chains, Eph 3:1; Phm 1:1. Non ita beatum Paulum puto, saith Chrysostom, Eph 3:1, quod in coelum raptus, quam quod in carcerem coniectus: I hold not Paul so happy in his rapture as in his captivity.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Festus declared Paul’s cause - He did this, probably, because Agrippa, being a Jew, would be supposed to he interested in the case. It was natural that this trial should be a topic of conversation, and perhaps Festus might be disposed to ask what was proper to be done in such cases.

Left in bonds - Greek: “a prisoner” - δέσμιος desmios. He was left in custody, probably in the keeping of a soldier, Act 24:23, Act 24:27.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Festus declared Paul’s cause unto the king; either amongst common discourse, or matter of novelty, and for the strangeness of it, or for his advice about it. Howsoever, by this means the wickedness of the Jews was published, and the safety of St. Paul provided for, and God’s design of publishing the gospel at Rome itself furthered.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

14. Many days—It would not do to bring a case of business forward too soon.

Paul’s cause unto the king—New in office, and entirely ignorant both of Christianity and of the interior of the Jewish theology, Festus turns to Agrippa for aid. The father of Agrippa and Bernice was both studious and zealous in regard to the rites and tenets of Judaism; and they were, no doubt, themselves fully indoctrinated. Nor is it to be doubted that they had a knowledge of the history of Jesus traditional in their family. They were fully acquainted with the excitement produced by the marvellous conversion of Saul of Tarsus. (Act_26:26.) Agrippa was precisely the man, therefore, to counsel Festus, and both he and Bernice were persons sure to be interested in seeing and hearing the leader of the Christians.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

As they tarried for when they had been, A.V.: laid for declared, A.V.; case for cause, A.V.; before for unto, A.V.; a prisoner for in bonds, A.V. Many days (pleiouv hJmerav). Not necessarily many, but, Act_24:17 (margin) "some," or "several." The number indicated by the comparative degree, pleiwn, depends upon what it is compared with.

Here it means more days than was necessary for fulfilling the purpose of their visit, which was to salute Festus. They stayed on some days longer. Laid Paul"s case before the king; ajneqeto ta kata ton Paulon. The word only occurs in the New Testament here and in Gal_2:2, "I laid before them the gospel which I preach among the Gentiles." In RAPC 2Ma 3:9, jAneqeto peritov ejmfanismou, "Heliodorus laid before the high priest Onias the information that had been given about the treasure in the temple" (see other passages quoted by Kuinoel). The word might be rendered simply "told," the thing told being in the accusative, and the person to whom it is told in the dative. It was very natural that Festus should take the opportunity of consulting Agrippa, a Jew, and expert in all questions of Jewish Law, about Paul"s cause.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

14-21. Festus knew that the charges against Paul had reference to the Jewish law; but he still had not a sufficient understanding of the case to report it intelligibly to the emperor, as he now had to do, under Paul's appeal. He determined, therefore, to obtain the benefit of Agrippa's more familiar acquaintance with Jewish affairs. (14) " And when they had passed many days there, Festus set forth before the king the facts concerning Paul, saying, There is a certain man left a prisoner by Felix, (15) concerning whom, when I was in Jerusalem, the high priests and elders of the Jews informed me, demanding judgment against him. (16) To whom I answered, that it is not the custom of the Romans to deliver any man up to death before the accused has the accusers face to face, and has an opportunity for defense concerning the accusation. (17) Then they came hither, and I, making no delay, sat on the judgment-seat the next day, and commanded the man to be brought: (18) concerning whom, when the accusers stood up, they brought no charge of such things as I supposed. (19) But they had against him certain questions concerning their own demon-worship, and concerning a certain Jesus who had died, whom Paul affirmed to be alive. (20) And I, being perplexed in the dispute about this matter, asked if he wished to go to Jerusalem, and there be judged concerning these things. (21) But Paul made an appeal to be kept for the examination of Augustus, and I commanded him to be kept till I shall send him to Cæsar. " From this speech it appears that the perplexity of Festus was not so much in reference to the main issue between the Jews and Paul, as in reference to the bearing which the case had upon Roman law. He discovered that the main issue between the parties had reference to that "Jesus who had died, and whom Paul affirmed to be alive." This Jesus being claimed by Paul as an object of worship, he supposed it was an instance of that demon-worship, or worship of dead men deified, which was common among the Greeks and Romans. It is for this reason that he characterizes all their charges against him as "certain questions concerning their demon-worship ." By overlooking the exact mental status of the speaker, and the etymological force of the term deisideimonia, commentators have failed to give it the proper meaning both here and in chapter 17:22 .

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

14. ἀνέθετο] laid before, so reff. He did this, not only because Agrippa was a Jew, but because he was (see above) governor of the temple.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.