Acts 25:17

25:17 I didn’t delay: In contrast with Felix, his predecessor (24:22-27).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Act 25:17. Ἀναβολὴν μηδεμίαν, no delay) This in itself was not bad.

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

Act_25:17-20. After they had therefore come together here (to Caesarea, just as in Act_25:24), I made no delay, etc. See examples of ἀναβολὴν ποιεῖσθαι (comp. ἀναβάλλεσθαι, Act_24:22) in Wetstein.

Act_25:18. περὶ οὗ] belongs to σταθέντες. Comp. Act_25:7.

αἰτίαν ἔφερον (see the critical remarks): they brought no accusation. The classical expression would be αἰτ. ἐπιφέρειν (Herod. i. 26; Thuc. vi. 76; Plat. Legg. ix. p. 856 E; and often in the orators), or ἐπάγειν (Dem. 275. 4).

ὧν (instead of ἐκείνων ἃ) ὑπενόουν ἐγώ] In the case of a man already so long imprisoned, and assailed with such ardent hostility, Festus very naturally supposed that there existed some peculiar capital crimes, chiefly, perhaps, of a political nature. It is true that political charges were also brought forward (Act_25:8), but hinc iterum conjicere licet, imo aperte cognoscere, adeo futiles fuisse calumnias, ut in judicii rationem venire non debuerint, perinde ac si quis convicium temere jactet, Calvin.

Act_25:19. περὶ τῆς ἰδίας δεισιδαιμ.] concerning their own religion. Festus prudently uses this vox media, leaving it to Agrippa to take the word in a good sense, but reserving withal his own view, which was certainly the Roman one of the Judaica superstitio (Quinctil. iii. 8). Comp. on Act_17:22.

ζῆν] that he lives, namely, risen and not again dead. Moreover, the words καὶ περί τινος Ἰησοῦ … ζῆν bear quite the impress of the indifference and insignificance which Festus attached to this very point, inasmuch as, in regard to the τεθνηκότος, he does not even condescend to designate the mode of death, and, as regards the ζῆν, sees in it an empty pretence (ἔφασκεν, comp. Act_24:9).

Act_25:20. ἀπορούμενος] but I, uncertain on my part. Quite in accordance with the circumstances of the case (for before the king, Festus might not lay himself open to any imputation of partiality), Luke makes the procurator keep silence over the real motive of his proposal (Act_25:9).

εἰς τὴν περὶ τούτων ζήτ.] regarding the investigation to be held on account of these (to me so strange) matters (ζήτησις in the judicial sense, as in Pol. vi. 16. 2). Instead of εἰς τὴν κ.τ.λ. (comp. Soph. Trach. 1233), Luke might have written only (as A H actually read) τὴν κ.τ.λ. (Heind. ad Plat. Crat. p. 409 C), or τῆς κ.τ.λ. (Stallb. ad Plat. Rep. p. 557 D).

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 25:17 . ἀναβ . μηδ . ποιησάμενος , Act 24:22 , for the phrase see Thuc., ii., 42; Plut., Camill. , 35, and Wetstein, in loco.

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

17. when they were come hither] The Greek is (as Rev. Ver.) “come together here.”

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.

Therefore when they were come hither,.... To Caesarea, namely the chief priests and elders of the Jews:

without any delay on the morrow, I sat on the judgment seat: that is, the next day after they came down, Festus went into the judgment hall, and took his place there, in order to hear this cause; which circumstance he mentions, to show how expeditious he was:

and I commanded the man to be brought forth: from his place of confinement, to the hall, to answer for himself.

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

17 Therefore, when they were come hither, without any delay on the morrow I sat on the judgment seat, and commanded the man to be brought forth.

Ver. 17. Without delay] This was well; judges should dismiss timely those whom they cannot presently despatch, as Jethro adviseth, Exo 18:13-26. It is recorded of Sir Thomas Moore, to his eternal commendation, that when he was Lord Chancellor, and sat in the Court of Chancery, he called for the next cause, and there was none remaining. But what meaneth Festus here to crack so much of his diligence in doing justice?

" Cur ego, si nequeo, ignoroque, Poeta salutor."

Horat.

What is the honour of this world, or the applause of men (though well deserved), but a puff of stinking breath? and what advantageth it a man to have the world’s Euge, well done, and God’s Apage? Away with you.

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.

Therefore when they were come hither ... - See Act 25:6.

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

Festus had gratified the Jews in what lawfully he might, not detaining them at charges from their habitations: and that not only commends Festus’s own justice, but Paul’s innocence; for if Paul had not appeared guiltless, he would have left him to the rage of the Jews, whom he desired to gratify what he could.

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

When therefore for therefore, when, A.V.; together here for hither, A.V.; I made no delay for without any delay, A.V.; but on the next day for on the morrow, A.V.; sat down for I sat, A.V.; brought for brought forth, A.V. To be brought (above, ver. 6).

Vers. 17-21. Mismeasurement of the great and small.

There is something ludicrous as well as instructive in the scene which Festus here describes to Agrippa. Nothing could well be more incongruous than a Roman judge presiding at a tribunal before which "niceties of the Jewish religion" were brought up. He would feel utterly unsuited for the work, and he gladly enough availed himself of the presence of Agrippa to gain some notion of the subject which had so completely perplexed him. It appeared to him that the men over whom he was called to rule were permitting themselves to be passionately absorbed by questions not worthy of a moment"s consideration. It probably also occurred to him that one at least was strikingly and unaccountably indifferent to those things to which alone he himself attached importance. How thoroughly he mismeasured everything we see if we consider

I THAT HIS OWN POSITION AS PROCURATOR OF JUDEA WAS A MATTER OF THE LEAST IMPORTANCE. Doubtless to him that seemed the one substantial fact in comparison with which "certain questions of the superstition" (religion) of the Jews and of one Jesus" were small indeed. Now, we are only interested in Festus because of his accidental association with these questions. But for this connection not one in a thousand who now know something about him would have even heard of his name. How important to each one of us seem his own personal affairs his income, his position, his reputation, his property! In how brief a time will these things be as nothing his possessions scattered, his name forgotten, his office handed over to another! It would do us all good to be occasionally asking of ourselves What will be the value of the things we prize so highly "when a few years are come"?

II THAT MATTERS PERTAINING TO THE HEBREW FAITH ARE OF NO SLIGHT IMPORTANCE. "Certain questions of the religion" of the Jews would seem very trivial to a Roman ruler. But we know that they are worthy of the attention of mankind. Not only the great question of the Jewish Messiahship, but other and inferior matters respecting sacrifices and ordinances, have a place in our record which has outlived and will outlive proudest dynasties and mightiest empires. Students will read and investigate Leviticus and Deuteronomy when the annals of the empire are disregarded. Everything which bears on our relation to God, and everything which is even remotely related to that one Jesus," has an interest which will not die.

III THAT THE "ONE JESUS," TO WHOM FESTUS SO SLIGHTINGLY ALLUDED, WAS THE DESTINED SOVEREIGN OF THE RACE. Nothing could exceed the contemptuous indifference with which Festus speaks of the Savior (ver. 19). Nothing was further from his thought than that this One would live forever in the honor and love of the world. But the Stone which the Jewish builders refused has become the Headstone of the corner, and the Prisoner whom the Roman soldiers crowned and clothed in cruel mockery now reigns in such majesty and wields such power as golden wreath and imperial purple will not symbolize at all. He who was dead, and whom Paul, the prisoner, so innocently and unaccountably "affirmed to be alive," is now worshipped as the risen, the reigning, the living Lord and Sovereign of mankind. How have Procurator and Malefactor changed places! How has the first become the last, and the last become the first! Let us

(1) rejoice in the exaltation of our once crucified Lord;

(2) bless God for the exaltation of many of his servants, once held in disregard or derision and afterwards honored;

(3) hope and strive for our own exaltation; for to the humblest servant of the Savior there is the prospect of a throne of honor, a crown of glory, a sphere of blessedness and usefulness. C. (2Ti_2:12 2Ti_4:8 Rev_3:21)

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

See notes on verse 14

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.

Therefore

"Because what I have just said is true." Fetus had just said that an accused man should be able to face his accusers and make his defense.

when they came together here

"when the Jewish leaders came to meet with me here"

I sat in the judgment seat

Here "judgment seat" refers to Festus ruling over Paul's trial as judge. AT: "I sat upon the seat to act as judge" or "I sat down as judge" (See: Metonymy)

I ordered the man to be brought in

This can be stated in active form. AT: "I ordered the soldiers to bring Paul before me" (See: Active or Passive)

their own religion

Here "religion" means the belief system people have toward life and the supernatural.

to stand trial there about these charges

To "stand trial" is an idiom meaning to speak to a judge so the judge can decide if a person is right or wrong. AT: "to go to trial about these charges" or "for a judge to decide if these charges against him are true or not" (See: Idiom)

translationWords

judge

Jesus

Paul

Jerusalem

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

17. συνελθόντων οὖν αὐτῶν ἐνθάδε, therefore when they were come together here, i.e. the accusers from Jerusalem and the accused who was in custody. Then they were κατὰ πρόσωπον, as the Roman law required.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.