Acts 25:20

Act_25:20

And because I doubted of such manner of questions, I asked him whether he would go to Jerusalem.

Politeness and piety

1. Festus was at his wits ends through Felixs mismanagement of the case. Now anybody who ever saw the ludicrous awkwardness of a politician suddenly forced to answer a religious question can quite appreciate the embarrassment of Festus. The Jews charged Paul with heresy, treason, and sacrilege. Of treason he could form a judgment; but what did he know about heresy or sacrilege? And he was acute enough to see that the only treason of which Paul was guilty was in supporting a theological King. Manifestly the whole thing was altogether out of his range. But it was of some value that he should make friends with his subjects. And he was surprised to find that his first act of government should put him at such a pitiable disadvantage; so he proposed that Paul should go up to Jerusalem, and be regularly tried by the Sanhedrin. Then the apostle appealed to Caesar. Here fell a new embarrassment upon this unfortunate governor, who had, by law, to send with every prisoner the full report of his case to the emperor. And no one can tell what he would have done about Paul if there had not occurred at the moment an incident promising to be most hopeful.

2. Herod Agrippa, the nominal king of the Jews, suddenly avowed his intention of paying a visit to Festus. This pleased the governor exceedingly. Paul had his rights. Nay, more; he had had his wrongs. And Festus did not know how to defend the one or extenuate the other. But Agrippa, an educated Jew, would understand all the complications that so confused him. So he put the case to him.

3. Festus is the type of a large class of educated, polite persons who look upon religious questions as belonging solely to religious people. They doubt of such manner of questions. They will sometimes indulge in a patronising little discussion; but when invited personally to the tests of a religious experience, they admit they do not understand them, are not interested in them, and respectfully remand all consideration of them fully to such people as will give them intelligent appreciation, and to whose peculiar superstition they belong. Now we do not need to imply reproach upon the character of this class. There is chance here to put in an honest word even for Festus. History makes a very creditable record of his administration, as well as of his reputation generally for candour, courage, and gentlemanly demeanour to all, and this narrative shows him in an amiable light.

4. Now the modern Festus has not, like Festus in Judea, just arrived. His whole early life has been passed within the reach of gospel practices and customs. He has grown up under the force and fervency of religious appeal. What does he think of all these things? Much will depend upon how far they seem likely to go. Festus could get on very well with Agrippa, for the king was one of that cool sort of Pharisees who in all ages hold their piety quite quietly in hand. But when Paul began to preach, and great, honest words of argument and burning appeal began to fly around the audience chamber, he was forced out of his discreet reserve, and exclaimed, Paul, thou art beside thyself; much learning doth make thee mad. And this pretty well represents the feeling with which many men of the world regard the ordinary phenomena of a religious life. They are scrupulously polite towards Christians. Some of them are excellent neighbours and worthy citizens. Only let a man keep within bounds and avoid reckless excitement. There is such a thing as going too far, and so becoming obtrusive. And then they intimate with cool politeness that good breeding may be shown even in ones style of piety; it is best always to be careful, or one may unconsciously become coarse.

5. It cannot have escaped the notice of anyone that there does not seem to have passed across the mind of Festus the thought of examining Christianity. For all his conduct betrays, you might as well think of him as of one raised above the awkward necessity of being saved. And this is the exact lack to be observed in many men of the world. They contemplate religion as simply a phase of human nature, with which they have nothing in common. One would think these calm philosophers had forgotten that they had any souls of their own.

6. It so happens that one of the principles of our religion requires us to arouse others upon this neglect. Here is seen another step of this polite forbearance. We summon men to think, to investigate, to decide. They reply, There are ever so many sects and creeds in the Church; for one, I doubt of such manner of questions; they are out of my line of thinking: they belong to other people. One feels tempted to reply, Well, does your soul, also, your Maker, heavens glory, belong to other people; or earths work, or bells wailing and woe? How did you reach that serene height of undisturbed satisfaction, your past flawless, your present unreproached, your future secure, so that you can look down upon human passion and conflict and toil, and smile as you say, These all seem to have some questions of their own superstition? It is the part of simple kindness to move on, even at the risk of being impolite. The danger is too urgent; the duty is too pressing; the sanctions are too heavy. Men err if they suppose that becoming a Christian can be contemplated as one criticises a new painting with an eye-glass or looking through his hand. (C. S. Robinson, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Act 25:20-21. And because I doubted of such manner of questions — Whether they were dangerous to the state and punishable, and whether I was a competent judge of them; I asked him whether he would go to Jerusalem — I proposed that the cause should be adjourned to the Jewish courts, as best able to take cognizance of an affair of this nature. But when Paul appealed to Augustus — Being apprehensive, as I plainly perceived, of some clandestine attempt upon his life; I commanded him to be kept — Under confinement as before; till I might send him to Cesar — By some convenient opportunity.

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

Act 25:20. Ἀπορούμενος, being in doubt) Thou oughtest to have inquired, Festus. An elegant construction, ἀπορούμενος ζήτησιν. Scapula has examples.—ζήτησιν) Ζητήματα are tne things which are the subjects of inquiry, Act 25:19: ζήτησις, the act of inquiry or question. The ζήτημα is the object (or subject) of inquiry, ζήτησις.—[εἰς Ἰερουσαλὴμ, to Jerusalem) Here Festus is silent as to his dangerous purpose (counsel), which he had taken up through desire to favour the Jews against Paul.—V. g.]

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

Act 25:20 . ἀπορούμενος δὲ : “being perplexed how to inquire concerning,” R.V., omitting εἰς , the verb ἀπορ . talking a direct accusative. See above on Act 2:12 . Festus might have truly said that he was perplexed, as he still was, concerning Paul, and it is possible that the positive motive assigned for his action in Act 25:9 was an honest attempt on his part to get more definite information at Jerusalem than he would obtain in Cæsarea but we know how St. Paul viewed his question. On the other hand he may have wished to conceal his real motive (Weiss).

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

because I doubted of such manner of questions--The "I" is emphatic. "I," as a Roman judge, being at a loss how to deal with such matters.

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 20. I doubted of such manner of questions] Such as, whether he had broken their law, defiled their temple; or whether this Jesus, who was dead, was again raised to life.

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

(20) Because I doubted of such manner of questions.—Better, I, being perplexed as to the inquiry about these things. The word implies more than mere doubt, and his perplexity is his justification for bringing the matter before a prince who, being a Jew, might be a better judge of the point at issue.

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

20. And because I doubted of such manner of questions] Rev. Ver., with ancient authorities, gives “And I, being perplexed how to inquire concerning these things.” The whole subject was a strange one to Festus, and when he found that some Jews in part at least agreed with St Paul, while others of them were his bitter opponents, he could find no better plan than to turn to a Jew for an explanation. He did not himself know how to conduct an inquiry on such a subject, and yet the Jews’ religion, being now allowed by the Empire, must have its causes adjudicated on.

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 because I doubted of such manner of questions,.... Or was ignorant of them, and knew not what to make of them, or to say to them, and was at an entire loss what to do in this affair:

I asked him whether he would go to Jerusalem, and there be judged of these matters; before the Jewish sanhedrim, who best understood them.

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

20 And because I doubted of such manner of questions, I asked him whether he would go to Jerusalem, and there be judged of these matters.

Ver. 20. And because] He tells not Agrippa, that to gratify the Jews (who in all likelihood had bribed him) he asked, whether he would go up to Jerusalem; but pretends another matter. Nature need not be taught to tell her own tale, or to make the best of her own case, bad though it be. And this is incident to the very best, as to do what we can to hide our bodily deformities, so our moral defects and frailties. What dost thou here, Elias? saith God. I have been very zealous for the Lord of hosts, saith he. He had rather say so, than, I was fearful of Jezebel, and here I hide me from her malicious pursuit. But were it not better to speak out, and to acknowledge all with aggravation of circumstances? since such only find mercy as in confession show the Lord the iniquity of their sin, the filthiness of their lewdness, the abomination of their provocations.

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.

And because I doubted of such manner of questions - See the margin. Because I hesitated about the right way of disposing of them; because I was ignorant of their nature and bearing, I proposed to go to Jerusalem, that the matter might be there more fully investigated. It is obvious, that if Paul was not found guilty of any violation of the laws, he should have been at once discharged. Some interpreters understand this as affirming that he was not satisfied about the question of Paul’s innocence, or certain whether he ought to be set at liberty or not.

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

Festus pretends, that he knew not by what rule those cases were to be decided, nor before what judges; whether before himself or the Jewish sanhedrim. But this is only his pretension: the true cause why he would not acquit Paul, though he knew him to be innocent, we read, Act 25:9, viz. that he might do the Jews a pleasure. He asked Paul this question, Whether he would go to Jerusalem? But with a resolution to have sent him whether he would or not, had he not appealed; but then he durst not: for in certain cases none could hinder appeals, from any judge, to the people in the former times, or to their emperor in the latter times.

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

I, being perplexed how to inquire concerning these things, asked for because I doubted of such manner of questions, I asked him, A.V. and T.R. I, being perplexed, etc. The zhthsiv spoken of by Festus does not mean his own judicial inquiry, though it is so used once in Polybius (6. 16:2), but the disputes or discussions on such subjects as the Resurrection, etc. (Joh_3:25; 1Ti_1:4 1Ti_6:4; Tit_3:9) in which Festus felt himself at a loss. The A.V., therefore, expresses the sense more nearly than the R.V. The T.R. too, which inserts eijv before thn peritwn zhthsin, is preferable to the R.T., because ajporoumai does not govern an accusative case, but is almost always followed by a preposition. Those who follow the reading of the T.R., peritou, either understand pragmatov or refer toutou to Paul or to Jesus.

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.

20. ἀπορούμενος δὲ ἐγὼ τὴν περὶ τούτων ζήτησιν, and I being perplexed how to inquire concerning these things. The whole subject would be strange to Festus, and when he found that some Jews in part at least agreed with St Paul, while others of them were his bitter opponents, he could find no better plan than to turn to a Jew for an explanation. He did not himself know how to conduct an inquiry on such a subject, and yet the Jews’ religion, being now allowed by the Empire, must have its causes adjudicated on.

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.

20.] See the real reason why he proposed this, ver. 9. This he now conceals, and alleges his modesty in referring such matters to the judgment of the Jews themselves. This would be pleasing to his guest Agrippa.

ἀπορ. εἰς] so σὺ δʼ εἰς τὰ μητρὸς μὴ φοβοῦ νυμφεύματα, Soph. Œd. Tyr. 980; and ἀμφινοῶ ἐς τέρας, Antig. 372.

ἔλεγον] There is a mixed construction between ‘I said, wilt thou?’ as in ver. 9, and ‘I asked him whether he would.…’

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