Acts 25:23

Act 25:23-27. On the morrow, &c. — Festus, accordingly, performed his promise to the king; and when Agrippa was come, and Bernice, with great pomp — Of apparel, attendants, guards, &c.; Greek, μετα πολλης φαντασιας, with great show, or splendour. But all this pomp and show was far outshone by the real glory of the poor prisoner at the bar. What was the honour of their fine clothes, compared with his wisdom, grace, and holiness; his courage and constancy in suffering for Christ? His bonds in so good a cause were more glorious than their chains of gold, and his guards than their equipage. Who would be fond of worldly pomp, that here sees so bad a woman loaded with it, and so good a man loaded with the reverse of it? And was entered into the place of hearing, with the chief captains, χιλιαρχοις, the tribunes, and principal men of the city — Men of the greatest note and eminence, that is, the chief officers, both military and civil; at Festus’s commandment Paul was brought forth — Before this splendid audience. Then Festus said — Festus, rising up, made an elegant speech to the assembly, in which he declared that at the former trial no crime had been proved against the prisoner; but that as he had appealed to Cesar, he had brought him forth, that, after a second examination, he might have something more certain to write to the emperor concerning the crimes laid to the prisoner’s charge. For, says he, it seemeth to me unreasonable to send a prisoner — Especially so far as Rome; and not withal to signify the crimes laid against him — That the matter may be prepared as much as possible, and put in readiness, for the emperor’s determination.

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

CRITICAL REMARKS

Act_25:23. The chief captains were the chiliarchs or commanders of the cohorts stationed at Cæsarea—which cohorts were five in number (Jos., Wars, III. iv. 2).

Act_25:24. All the multitude of the Jews, the procurator says, had dealt with or made suit to him because the Jewish rulers in their action had only interpreted the popular outcry against the apostle (Hackett), or because a crowd may have gone with them to the procurator’s residence in order to enforce their application by clamouring for the same object (Meyer).

Act_25:25 supplies a valuable attestation of the governor’s conviction that Paul had committed nothing worthy of death—i.e., was practically innocent of the charges preferred against him.

Act_25:26. No certain thing to write.—In cases of appeal “it was necessary to transmit to the emperor a written account of the offence charged as having been committed, and also of all the judicial proceedings that may have taken place in relation to it. Documents of this description were called apostoli or literæ dimissoriæ” (Hackett). My Lord, κύριος, Dominus, was a title which neither Augustus nor Tiberius would accept because it implied the relation of master and slave, and because properly it belonged only to the gods (Tacit., Annals, ii. 87; Suetonius, Aug., 53), Caligula and all the emperors who followed him had no such scruples. The use of it now by Luke, when a few years earlier it would have been inappropriate, is another mark of historical veracity.

HOMILETICAL ANALYSIS.—Act_25:23-27

A Third Hearing before Agrippa and Bernice; or, Festus’s Excuse for calling forth his Prisoner

I. The brilliant assemblage.—The persons composing it were the most illustrious of the day, the élite and fashion of Cæsarea.

1. A Roman governor. Porcius Festus, Felix’s successor, who had recently entered on his procuratorship over Palestine (A.D. 60–62), and who in some degree succeeded in restoring order to the country which had been seriously disquieted during his predecessor’s reign (Jos., Ant., XX. viii. 9, 10). Of these Roman governors generally, not inaptly styled “a splendid series of provincial administrators,” it has been said “we can find among them examples occasionally of cruelty, occasionally of rapacity, but never of incompetence” (Waddington, Fastes des Provinces Asiatiques, p. 18; quoted by Ramsay in The Church in the Roman Empire, p. 174).

2. A royal pair. Agrippa II., the last of the Herods (born in 27 A.D., made King of Chalcis A.D. 50, died A.D. 100, in the third year of Trajan), accompanied by his beautiful sister Bernice, who had once been, through marriage with Polemon, Queen of Cilicia, Paul’s native province (see preceding “Homily and Critical Remarks” on Act_25:13). Kingly dignity and queenly loveliness are gifts bestowed on few. When attended by moral elevation and grace, they become both worthy of admiration and powerful in influence. When dissociated from these, and much more when allied with depravity, as was the case in Agrippa and Bernice, they attract towards themselves the scorn and contempt of all good men and women.

3. A company of officers. Five in number, these were the military tribunes, or commanders of the imperial forces stationed at the garrison, who waited on and served the procurator, and whose presence on this occasion was, no doubt, intended to put honour on Festus’s distinguished guests, if not to overawe the lonely prisoner who was about to be summoned forth before such august notabilities. If the former, it was all the honour the sinful pair were worth receiving, and perhaps all they could have appreciated; if the latter, it signally failed in accomplishing the end for which it was designed.

4. A group of magistrates. The principal men of the city, the civic authorities of Cæsarea, were probably accustomed to receive invitations from the governor when great occasions were going forward in the palace.

II. The splendid auditorium.—The palace of Herod (see on Act_23:35).

1. A scene of magnificent displays. It was within this gorgeous chamber that the kings and governors of past days had been wont to hold their celebrations, when, as on the present occasion they exhibited all the pomp and paraphernalia that were supposed to lend lustre to their royal and imperial majesties. The account of what took place on this memorable day reads like a description given by one who had been an eyewitness of the scene: “The splendour of the procession and the glittering appearance of the court, crowded with those royal and princely personages and their retinue, Roman and Jewish guards, the Sanhedrim officials, the stately garb of the high priest and his fellows, the head of the hierarchy of Israel” (it is doubtful, however, if these were present), “must have been very striking; all honour on this occasion was evidently shown to King Agrippa II., the last Jew who legally bore the royal title” (Spence).

2. A hall of bloody memories (see on Act_23:35). It would hardly be possible for Agrippa to forget the tragic associations which adhered to the place in which they were then assembled. The blare of trumpets might dull, but would not be able to altogether shut out the cries of murdered men and women that in imagination he heard echoing through the hall. The magnificence of the scene before him would not prevent him from seeing on its marble pavement stains of blood, which to other eyes may have been invisible

3. A place of gracious opportunities. Such an opportunity had been given to Felix and Drusilla when Paul reasoned before them of righteousness, temperance, and judgment to come (Act_24:24); and such another was about to be afforded to the gay company then assembled within its walls.

III. The noteworthy prisoner.—Paul, the apostle of the Gentiles, now the prisoner of Jesus Christ (Eph_3:1). Remarkable for three things:

1. The evil reputation he enjoyed at the hands of his countrymen. “All the multitude of the Jews,” both at Jerusalem and at Cæsarea, cried out that he was no longer worthy to live. Could they have obtained their desire he should instantly have been torn to pieces, or stoned to death. And yet he was the noblest man that Palestine had produced—whether for excellence of talent, nobility of soul, or beneficence of life! Verily the world does not always know its great or good men. Paul at this moment might have taken to himself for consolation the eighth beatitude (Mat_5:11).

2. The baseless character of the charges preferred against him. Three times over he had been put upon his trial—before the council (Act_23:9; Act_23:29), before Felix (Act_24:22), and before Festus (Act_25:18)—and each time the verdict had been practically given in his favour. He had committed nothing worthy of death, or of imprisonment. And yet he was remanded to confinement! “God moves in a mysterious way, His wonders to perform.” Paul had still to preach the gospel to Agrippa, and to his countrymen at Rome; and for both reasons he was yet, in God’s providence, detained as a prisoner.

3. The noble courage he had all through displayed. Never quaking through fear of man, never shrinking from the severest ordeals, never apologising for the message he delivered, never pleading with his persecutors for mercy, but always only for justice, never hesitating to proclaim the glorious truths of Christ crucified and risen, of which he had been appointed a witness and herald; but always calm, heroic, self-forgetful, earnest, tender, and confident. Probably a more sublime testimony to the efficacy of Divine grace in supporting a faithful minister of the gospel amid weakness, weariness, pain, shame, hardship, and oppression has never been furnished to the Church or the world!

IV. The trumpery excuse.—After a pompous harangue the governor pretends to give an explanation to his guests of the reason why he had commanded the apostle to be fetched from his confinement. The excuse was—

1. Ostensibly good. Having determined to forward Paul to Rome, it was unreasonable to send on a prisoner for judgment without specifying the charges that had been brought against him. No doubt; and it was illegal as well, since Roman law demanded that such a document should accompany every case that was transmitted to the emperor. Then he had nothing certain to write about the case and hoped that Agrippa, being a Jew, might assist him to the better understanding of its intricacies. This, too, was a proper course to follow, if it really was so that he felt at a loss what to report to the Emperor.

2. Barely true. Festus understood perfectly that Paul had committed nothing worthy of death—that was one certain thing he could have written. Festus knew that Paul’s offence was neither social nor political, but only ecclesiastical and religious, and that as yet the policy of Rome was not to intermeddle with such disputes—which was a second certain thing he could have reported to Augustus. Besides, Festus knew that the real reason for Paul’s production was to afford Agrippa and Bernice an opportunity of hearing that remarkable man. Hence, in a strict sense, Festus’s explanation was not precisely in accordance with truth.

Learn.—

1. The mystery of Divine providence, which seats an Agrippa upon the throne and consigns a Paul to a prison.

2. The insignificance of earthly pomp when compared with the glory of moral and religious worth, as seen in the external decoration of Agrippa and Bernice, when set alongside of the inner graces of Paul.

3. The truth of Jesus Christ’s predictions that His servants should suffer persecution (Mat_10:18; Mar_13:9; Luk_21:12), and in particular that Paul should bear His name before kings (Act_9:15).

4. The infatuation which sometimes impels communities to hate and even slay their best men. Seen in the conduct of the Jews towards Paul.

5. The involuntary testimony that the world is often compelled to bear as to the moral excellence of Christians—illustrated by Festus’s declaration concerning Paul.

6. The disregard for strict truth which is often found in great no less than in mean men.

7. The unreasonableness of continuing a man in prison against whom it is difficult to find a charge that will bear writing down.

HINTS AND SUGGESTIONS

Act_25:23. A Christian Service in a Strange Place.

I. The cathedral, church, or chapel. The judgment hall in Herod’s palace. This hall had been built by wicked hands, had been often stained with blood, had frequently echoed to the cries of despair and the shouts of bacchanalian revelry, and had more than once reverberated to the sound of Paul. But any place will do to preach the gospel in.

II. The congregation.—

1. Brilliant. Consisting of the civic and military dignitaries of Cæsarea, the aristocracy and fashion of its population.

2. Mixed. Comprising persons of royal birth, and persons of low degree, statesmen and rulers with their servants and subjects.

3. Sinful. All alike needful of the gracious blessings of the gospel. Of different degrees of wickedness, they were one in this, that all needed salvation.

III. The preacher.—

1. A shackled prisoner. Paul, when he stood before that gay throng which crowded Herod’s judgment hall, was chained by his right hand to a Roman soldier.

2. A spiritual freeman. In all that company Paul alone was possessed of true liberty.

“He is the freeman whom the truth makes free

And all are slaves besides” (Cowper).

3. A fearless prophet. Conscious of innocence, and depending on his Lord, Paul was not abashed before so much material splendour and earthly glory.

4. An eloquent orator. Sufficiently proved by the oration he delivered when called upon to speak in his de fence

(26.).

IV. The sermon—The apology he uttered, setting forth:

1. The groundless character of the charges advanced against him. Thus confirming the conclusion at which Festus had already arrived (Act_25:25).

2. The supernatural character of the call which had transformed him into a Christian apostle. Thus explaining that his countrymen, in seeking his death, were practically fighting against God.

3. The necessary character of his mission to the Gentiles. Thus showing that in all he did he was acting under the impulse of a higher will than his own (see chap. 26).

Act_25:24. Behold this Man! (Compare Joh_19:5 : Behold the Man!)

I. An Israelite indeed, and yet hated by his co-religionists.—They had lost the inner kernel of the Old Testament religion, and were trying to live upon the husk; they had abandoned the spirit, and were become slaves of the letter. He, on the other hand, had cast aside the letter, and was living on the spirit of it, had thrown away the husk, and was retaining the kernel.

II. An innocent man, and yet consigned to prison.—In this certainly he was not worse treated than his Master had been, who, though He did no sin, was yet put to death as a common malefactor. Though the law was not made for a righteous man but for the unrighteous (1Ti_1:9), yet its penalties and prisons often fall to the righteous rather than to the wicked.

III. A friendless prisoner, and yet a fearless confessor.—Though Paul had friends in Cæsarea whose visits cheered and relieved his captivity (Act_24:23), it is not certain that they were permitted to stand beside him in Herod’s palace on that memorable day. Nevertheless, it need not be doubted that the Lord stood by him (Mat_10:19; Mat_28:20), and that the presence of this heavenly friend was more to him than ten thousands of human allies and supporters, enabling him to say with the Hebrew Psalmist: “The Lord is my light and my salvation, whom shall I fear? The Lord is the strength of my life, of whom shall I be afraid?” (Psa_27:1)

Act_25:26. No Certain Thing to Write; or, the Uncertainties of Infidelity.

I. Whether there be no God.—The fool may say in his heart that there is no God (Psa_14:1). The transgressor may wish there were no God. The materialist may assert and imagine he has proved there is no God. But neither fool nor philosopher can be sure that their conclusions are right.

II. Whether Jesus of Nazareth was only a man.—That He was a man all—believers and unbelievers—are agreed. That He was only a man has been vehemently and persistently affirmed by rejectors of His divinity. But they can never demonstrate to the satisfaction of others that such a thing as an incarnation is impossible.

III. Whether there be no hereafter.—This also has been blatantly proclaimed by the champions of infidelity; but as no one has ever returned from the grave they cannot positively know that there is no conscious existence beyond.

IV. Whether there be no hell.—By many it is confidently maintained that eternal punishment is only an imagination of mediæval theologians; but until the great hereafter comes with its awakening experiences, it will be impossible with regard to this to cherish more than a hope. N.B.—If Christians were uncertain that the things most surely believed among them were realities, they would be in no worse position than the unbelievers are who reject them; but Christians can say with reference to their faith in God, Christ, Immortality, Heaven, “We have not followed cunningly devised fables” (2Pe_1:16).

Act_25:27. Unreasonable Things, whoever does them.

I. To commit a man to gaol who has done no wrong.

II. To punish a man on account of his religion.

III. To oppress the single and de fenceless in order to please the many and the strong.

IV. To expect to crush a good cause or a good man by means of persecution.

Act_25:23-27. Festus’s Audience Chamber at Cœsarea.

I. A drawing-room of worldly glory; constituted such by the splendour of the assembled nobility (Act_25:23).

II. A lecture room of holy doctrine; constituted such by the testimony of the Apostle (Act_26:1-23).

III. A judgment hall of Divine majesty; constituted such by the impression of the apostolic discourse, which discloses the secrets of all hearts (Act_26:24-32).—Gerok in Lange.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

25:23-27 Paul’s hearing before King Agrippa was accompanied by all the pomp and circumstance appropriate for an official royal visit. The main purpose of the hearing was for Agrippa to advise Festus on what he should write in the appeal to Caesar, for there was no clear charge against Paul, and Festus himself believed Paul had done nothing deserving death.

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

Act 25:23. Φαντασίας, pomp) a crowd of attendants, ornament, and ceremony. [A great number of officers of higher and lower grade were present in attendance.—V. g.]—ἀκροατήριον the place of hearing) which was capacious, being the residence of the governor.—χιλιάρχοις, tribunes [chief captains]) viz. military tribunes.—ἄνδρασι—πόλεως, principal men—of the city) These were the civil magistrates.—ὁ Παῦλος, Paul) To him so noble an occasion was a matter of joy.

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

Act_25:23. Φαντασία, show, pomp, παραπομπή (1Ma_9:37), ambitio (Nep. x. 2. 2). See Polyb. xv. 25. 5, xvi. 21. 1, xxxii. 12. 6; Diog. L. iv. 53; Jacobs, ad Del. epigr. p. 152; and Wetstein.

τὸ ἀκροατήριον (Plut. Moral. p. 45 F, 937 D, Cat. 22) is the audience-chamber appointed for the present occasion. That it was, as is assumed, just the usual judgment-hall, is at least not conveyed in the words.

σύν τε τοῖς κ.τ.λ.] τέ is placed after σύν, not after χιλιάρχ., because the σύν is again mentally supplied before ἀνδράσι. See Schoemann, ad Isae. p. 325 f.; Stallb. ad Plat. Crit. p. 43 B. By τοῖς χιλιάρχοις (there were five cohorts, and therefore five tribunes in Caesarea) and by ἄνδρασι … πόλεως are meant the principal military and the prominent civil personages of the city.

Instead of τοῖς κατʼ ἐξοχὴν οὖσι, a classical writer would say τοῖς ἐξόχοις or ἐξοχωτάτοις. On the periphrastic κατά, see Winer, p. 396 [E. T. 528].

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 25:23 . φαντασίας , Polyb., xv., 25, 15, etc.; Diod. Sic., xii., 83, and instances in Wetstein, cf. Herod., vii., 10. φαντάζεσθαι (Page); “in eadem urbe, in qua pater ipsorum a vermibus corrosus ob superbiam perierat” (Wetstein). The word here in the description may point to the presence of an eyewitness (Plumptre). τὸ ἀκροατήριον : auditorium , but the article need not be pressed, as here the word may simply imply the chamber used on this occasion; it would scarcely have been the place of formal trial, as this was not in question. χιλιάρχοις : there were five cohorts stationed at Cæsarea, Jos., B.J. , iii., 4, 2, but see the remarks of Belser, Beiträge , pp. 138 140. ἀνδράσι τοῖς κατʼ ἐξοχὴν : evidently from the context to be regarded as heathen. Both Jew and heathen in Cæsarea had equal civil rights, and had to conduct the public affairs in common; the expression here used does not mean that Jews were excluded from the government, although it is quite in accordance with the fact of the preponderating Gentile element mentioned by Josephus, B.J. , iii., 9, 1; Schürer, Jewish People , div. ii., vol. i., p. 86, note, E.T. κατʼ ἐξοχήν : here only in N.T., not in classical Greek in this sense; primarily of any prominence, cf. LXX, Job 39:28 , ἐξόχως , 3Ma 5:31 ; cf. for its meaning here Cic., Ad Att. , iv., 15, 7, in classical Greek ἔξοχος ; for the phrase, Winer-Moulton, li., 2, g .

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

Gorgeously like a Prince.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

when Agrippa was come, and Bernice, with great pomp--in the same city in which their father, on account of his pride, had perished, eaten up by worms [WETST].

with the chief captains--(See on Act 21:32). JOSEPHUS [Wars of the Jews, 3.4.2] says that five cohorts, whose full complement was one thousand men, were stationed at Cæsarea.

principal men of the city--both Jews and Romans. "This was the most dignified and influential audience Paul had yet addressed, and the prediction (Act 9:15) was fulfilled, though afterwards still more remarkably at Rome (Act 27:24; Ti2 4:16-17) [WEBSTER and WILKINSON].

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 23. With great pomp] Μετα πολλης φαντασιας; With much phantasy, great splendour, great parade, superb attendance or splendid retinue: in this sense the Greek word is used by the best writers. Wetstein has very justly remarked, that these children of Herod the Great made this pompous appearance in that very city where, a few years before, their father, for his PRIDE, was smitten of God, and eaten up by worms! How seldom do the living lay any of God's judgments to heart!

The place of hearing] A sort of audience chamber, in the palace of Festus. This was not a trial of Paul; there were no Jews present to accuse him, and he could not be tried but at Rome, as he had appealed to Caesar. These grandees wished to hear the man speak of his religion, and in his own defense, through a principle of curiosity.

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

23. And on the morrow. Agrippa and his sister do not come like humble disciples of Christ, but they bring with them such pomp and gorgeousness as may stop their ears and blind their eyes; and it is to be thought that like haughtiness of mind was joined with that gorgeous and great pomp. No marvel, therefore, if they were not brought to obey Christ. Notwithstanding, it seemeth that Luke maketh mention of the pomp, that we might know that, in a great assembly, and before choice witnesses, whose authority was great, Paul had leave granted not only to plead his matter as a party defendant, but also to preach the gospel. For he cometh forth as in the person of a teacher, that he may set forth the name of Christ. So that the truth of God brake out of his bands, which was forthwith spread abroad everywhere with a free course; yea, it came even unto us. By this word φαντασια, Luke understandeth that which we call commonly preparation or pomp. But there must other furniture be brought unto the spiritual marriage of Jesus Christ.

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.

(23) When Agrippa was come, and Bernice, with great pomp.—The description may be noted as probably coming from one who had been an eye-witness of the stately parade, and was able to report with precision all that had passed. The fact was the first fulfilment of the promise that the Apostle was to bear His witness before “kings” as well as rulers (Act_9:15). The Greek word for “pomp” (more literally, show) is not found elsewhere in the New Testament. There is an almost tragic pathos in the thought, which must have been present to the mind of the historian, and perhaps, also, to that of others, that this display of the pride of state was exhibited in the very city that had witnessed the terrible chastisement of a like display in his father. The vice was inherited: the lesson had not been learnt.

The chief captains.—Literally, chiliarchs, as in Act_21:31.

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

23. with great pomp] The children follow in the steps of their father, who formerly had sat on his throne in Cæsarea arrayed in royal apparel, to listen to the flatteries of the Tyrian deputation (Act_12:21).

were entered] The A.V. of 1611 has “was entered,” and so it will in consequence be found printed in most English Bibles. The correction is required by the original which is plural. So Rev. Ver.

the place of hearing] The word is found nowhere else in N. T. It was no doubt some special room attached to the governor’s palace, where causes were tried. In classical Greek it signifies “a lecture-room.”

chief captains] The Greek word chiliarchos is constantly used in N. T. for the “prefect” of a Roman cohort.

23–27. Assembly of the Court and address of Festus

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 on the morrow, when Agrippa was come,.... Into the hall, or court of judicature:

and Bernice; his sister, along with him:

with great pomp: in rich dress, with the "regalia", or ensigns of royalty carried before them, and attended with a large train and retinue of servants:

and was entered into the place of hearing; the causes that were tried in court, that particular part of the hall, which was assigned for that purpose; for as there were the proper places for the judge and council, and for the plaintiffs and defendants, so for those that came to hear:

with the chief captains; or tribunes, who had the command of the Roman soldiers; and who had each of them a thousand men under them, as their title signifies:

and principal men of the city; that is, of Caesarea; the magistrates, and chief inhabitants of the place:

at Festus's commandment Paul was brought forth; and became a spectacle to a vast number of men, as he himself says; and which in part fulfilled what Christ had foretold to his disciples, that they should be brought before kings and governors for his sake; see Co1 4:9.

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

23 And on the morrow, when Agrippa was come, and Bernice, with great pomp, and was entered into the place of hearing, with the chief captains, and principal men of the city, at Festus’ commandment Paul was brought forth.

Ver. 23. With great pomp] Gr. μετα πολλης φαντασιας, with great fantasy, or vain show. For no better is all worldly pomp and state. Of Cardinal Wolsey’s twenty great mules passing through London, laden with roasted eggs, and rotten shoes, and other like treasure, as was discovered by the fall of one mule that cast his burden, read Acts and Monuments, fol. 899. My Lord Cardinal, said Bayfield, the martyr, is no good man; for Christ never taught him to follow riches, promotions, worldly pomp, as he doth; to wear shoes of silver and gold, set with pearls and precious stones. Christ had never two crosses of silver, two axes, nor pillars of silver and gold, &c.

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.

With great pomp - Greek: “with much phantasy” φαντασίας phantasias; with much show, parade, and splendor. It was an occasion on which he could exhibit much of the splendor of royalty, and he chose to do it.

Into the place of hearing - The court-room, or the place where the judges heard and tried causes.

With the chief captains - Greek: the chiliarchs; the commanders of 1,000 men. It means here that the military officers were assembled. “The principal men of the city.” The civil officers, or the men of reputation and influence.

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

With great pomp; the state, attire, and retinue used in this solemnity is much undervalued by the term the Holy Ghost here gives it (φαντασια); intimating, that all worldly glory is but in opinion and appearance merely, and that as a show it passeth away.

Paul was brought forth; here is a great difference indeed between these great persons thus adorned and accompanied on the one side, and Paul, the prisoner, (δεσμιος, the chained, as he is called, Act 23:18), on the other side; yet holy Paul, with great reason, prefers his condition before theirs. He does not desire to partake with them in their ease and splendour, but with Christ in his disgrace and sufferings, Phi 3:10.

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

23. Morrow—Paul is here not now on trial. He is beyond this jurisdiction, amenable only to the emperor’s own court at Rome. But he is to be heard, first, to gratify the interest of Agrippa and Bernice; and, second, for reasons assigned in Act_25:26-27.

Bernice—This fascinating but dissolute daughter of the Herodian line was now near thirty. She had been so envious of the superior beauty of her younger sister Drusilla that the latter took hasty refuge in marriage to escape her annoyances. Though inferior in beauty, Bernice was superior in success. (Hist. Revelation , 21:17, § 3.)

Great pomp—It is clearly an occasion! Never had advocate for Christianity appeared before so august an assembly. Philip the evangelist, (who had indeed preached to and converted a chamberlain of the Ethiopian court,) with his little band of Cesarean Christians, had no reason that day to be ashamed of their champion. As not only Luke, but the magnates, military and civil, of Cesarea present marked the showy style of Bernice, some recollections may have occurred of the gorgeous array worn by her father on the day of his fatal oratory in this same Cesarea. (Act_12:21.) Agrippa and Bernice were the last of the Herods! With them terminated that meteoric family, which shone with a dark brilliancy, as a strange background, through just the period of Christ and the apostolic age. The race seemed to inherit the beauty of the unfortunate Mariamne with the unscrupulousness of the first Herod; and they stand as striking representatives of the kingdom of this world in contrast with the kingdom of Christ.

Place of hearing—Evidently not the court room in which Paul had been arraigned and tried before Felix and Festus. This is a more suitable assembly room, where ladies of highest quality may be agreeably present.

Paul was brought forth—The object of all this high interest now appears, and the eyes of the silent assembly are fixed upon him. A slight mercurial figure, in whom the traces of high vitality are apparent, yet worn doubtless by a two years’ confinement, is led in by a soldier with a chain fastened to his wrist.

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

So for and, A.V.; they were for was, A.V.; the principal for principal, A.V.; the command of Festus for Festuscommandment, A.V.; brought in for brought forth, A.V. With great pomp; metaav, here only in the New Testament. In Polybius it means "display," "show," "outward appearance," "impression," "effect," and the like. It is of frequent use among medical writers for the outward appearance of diseases. Inntasma (Heb_12:21 tomenon is "the appearance," and fa Mat_14:26; Mar_6:49) is "an appearance," "a phantom." The place of hearing. The word ajkroathrion (from ajkroaomai to hear, whence ajkroathv, Jam_1:22, Jam_1:23, Jam_1:25) occurs only here in the New Testament. It is literally an "audience-hall," and means sometimes a "lecture-room." Here it is apparently the hall where cases were heard and tried before the procurator or other magistrate. Chief captains (ciliarcoi). Military tribunes, (ascqh); Act_21:31, and very frequently in the Acts. Meyer notes that, as there were five cohorts garrisoned in Caesarea, there would be five chiliarchs, or tribunes. At the command of Festus. These minute touches suggest that St. Luke was most likely in the hall, and saw the great pomp," and heard Festus give the order lot Paul to be brought. Brought in (h) see ver. 6, note.

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

With the tribunes and principal men of the city - The chief officers, both military and civil.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

23-27. (23) " On the next day, therefore, Agrippa and Bernice having come with much pomp, and entered into the audience-chamber, with the chiliarchs and the prominent men of the city, at the command of Festus Paul was brought forth. (24) Then Festus said, King Agrippa, and all men who are here present with us, you see the man concerning whom all the multitude of the Jews have dealt with me, both in Jerusalem and here, crying out that he ought not to live any longer. (25) Now I perceived that he had done nothing worthy of death; but he himself having appealed to Cæsar, I determined to send him, (26) concerning whom I have nothing certain to write to my lord. Wherefore, I have brought him before you, and especially before thee, King Agrippa, that, after examination had, I may have something to write. (27) For it seems to me unreasonable to send a prisoner, and not to designate the charges against him. " Festus belonged to one peculiar class of men, who found it difficult to decide how to treat Christians. The bigoted Jews, whose national prejudices were assailed by the new preachers, were prompt to decide that "they ought not to live any longer." The blind devotees of heathen worship, like those in Philippi and Ephesus, were of the same opinion; especially when the new doctrine came into conflict with their worldly interests. The firm friend of impartial justice, such as Gallio, could easily see that they were unjustly persecuted. But to the skeptical politician, like Festus, who regarded all religion as a mere superstitious homage paid to dead heroes, and who aimed to so administer government as to be popular with the most powerful class of his subjects, it was a more difficult question. He saw clearly that Paul was guilty of nothing worthy of death or of bonds; therefore, he would not consent that the Jews should kill him; yet he was equally unwilling to offend them by releasing him. He was incapable, from his worldly and selfish nature, of appreciating Paul's noble devotion to the good of humanity, and equally unable to understand the enmity of the Jews toward him. He must now, of necessity, send him to the emperor, but he confessed that he had no good reason to give the emperor for doing so, and was about to do an unreasonable act. In this predicament it was quite natural that he should call for the advice of Agrippa.

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.

Connecting Statement:

Festus again gives information about Paul's case to King Agrippa.

General Information:

Though he ruled over only a few territories, Agrippa was the current reigning king in Palestine. Bernice was his sister. See how you translated these names in Acts 25:13.

with much ceremony

"with a great ceremony to honor them"

the hall

This was a large room where people gathered for ceremonies, trials, and other events.

Paul was brought to them

This can be stated in active form. AT: "the soldiers brought Paul to appear before them" (See: Active or Passive)

all the multitude of Jews

The word "all" is an exaggeration used to emphasize that a great number of Jews wanted Paul to die. AT: "a great number of the Jews" or "many of the Jewish leaders" (See: Hyperbole and Generalization)

they shouted to me

"they spoke very strongly to me"

he should no longer live

This statement is made in the negative to emphasize the positive equivalent. AT: "he should die immediately" (See: Litotes)

translationWords

command

Paul

king

Jew

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.

23–27. ASSEMBLY OF THE COURT, AND ADDRESS OF FESTUS.

23. μετὰ πολλῆς φαντασίας, with great pomp. The children follow in the steps of their father, who formerly had sat on his throne in Cæsarea arrayed in royal apparel, to listen to the flatteries of the Tyrian deputation (Act 12:21).

φαντασία is found only here in N.T., and in this sense is very rare anywhere.

ἀκροατήριον, the place of hearing. The word is found nowhere else in N.T. It was no doubt some special room attached to the governor’s palace, where causes were tried. In classical Greek it is found in the sense of ‘a lecture-room.’

χιλιάρχοις, chief captains. The word is frequent for the ‘praefectus’ of a Roman cohort.

ἀνδράσιν τοῖς κατ’ ἐξοχήν, the principal men. The word ἐξοχή is used of any thing which is prominent. Cf. LXX. Job 39:28 ἐπ’ ἐξοχῇ πέτρας, ‘on the crag of the rock.’ Hence in the text of persons who are prominent. But the phrase is not common.

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.

23.] φαντασία is of frequent use in this sense in Polybius and later Greek writers. Herodotus uses the verb φαντάζεσθαι for ‘superbire,’ vii. 201: ὁρᾷς ὡς τὰ ὑπερέχοντα ζῶα κεραυνοῖ ὁ θεός, οὐδʼ ἑᾷ φαντάζεσθαι. See Wetst., who finely remarks on the words, ‘In eadem urbe, in qua pater ipsorum a vermibus corrosus ob superbiam perierat.’

ἀκροατήριον] after the Latin ‘auditorium:’ perhaps no fixed hall of audience, but the chamber or saloon set apart for this occasion.

χιλιάρχοις] Jos. (B. J. iii. 4. 2), speaking of Titus’s army, says, προσεγένοντο δὲ καὶ ἀπὸ Καισαρείας πέντε (σπεῖραι). These, then, were the tribunes of the cohorts stationed at Cæsarea. Stier remarks (Red. der Apostel, ii. 397), “Yet more and more complete must the giving of the testimony in these parts be, before the witness departs for Rome. In Jerusalem, the long-suffering of the Lord towards the rejectors of the Gospel was now exhausted. In Antioch, the residence of the Præses of Syria, the new mother church of Jewish and Gentile Christians was flourishing; here, in Cæsarea, the residence of the procurator, the testimony which had begun in the house of Cornelius the centurion, had now risen upward, till it comes before this brilliant assembly of all the local authorities, in the presence of the last king of the Jews.”

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