The Life of Christ Our Lord

Wednesday, September 7, 2022

St Paul sets out for Rome

[The posts which follow make extensive use of The Acts of the Apostles, by Madame Cecilia, (Religious of St Andrew's Convent, Streatham), with an Imprimi potest dated 16 October 1907 (Westminster); Burns, Oates & Washbourne Ltd. (London). With grateful prayers for the author and her team:

Acts XXVII : 1-8

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[1] And when it was determined that he should sail into Italy, and that Paul, with the other prisoners, should be delivered to a centurion, named Julius, of the band Augusta,

[2] Going on board a ship of Adrumetum, we launched, meaning to sail by the coasts of Asia, Aristarchus, the Macedonian of Thessalonica, continuing with us.

[3] And the day following we came to Sidon. And Julius treating Paul courteously, permitted him to go to his friends, and to take care of himself.

[4] And when we had launched from thence, we sailed under Cyprus, because the winds were contrary. [5] And sailing over the sea of Cilicia, and Pamphylia, we came to Lystra, which is in Lycia:

[6] And there the centurion finding a ship of Alexandria sailing into Italy, removed us into it.

[7] And when for many days we had sailed slowly, and were scarce come over against Gnidus, the wind not suffering us, we sailed near Crete by Salmone:

[8] And with much ado sailing by it, we came into a certain place, which is called Good-havens, nigh to which was the city of Thalassa.

[1] Ut autem judicatum est navigare eum in Italiam, et tradi Paulum cum reliquis custodiis centurioni nomine Julio cohortis Augustae, [2] ascendentes navem Adrumetinam, incipientes navigare circa Asiae loca, sustulimus, perseverante nobiscum Aristarcho Macedone Thessalonicensi. [3] Sequenti autem die devenimus Sidonem. Humane autem tractans Julius Paulum, permisit ad amicos ire, et curam sui agere. [4] Et inde cum sustulissemus, subnavigavimus Cyprum, propterea quod essent venti contrarii. [5] Et pelagus Ciliciae et Pamphyliae navigantes, venimus Lystram, quae est Lyciae : [6] et ibi inveniens centurio navem Alexandrinam navigantem in Italiam, transposuit nos in eam. [7] Et cum multis diebus tarde navigaremus, et vix devenissemus contra Gnidum, prohibente nos vento, adnavigavimus Cretae juxta Salmonem : [8] et vix juxta navigantes, venimus in locum quemdam qui vocatur Boniportus, cui juxta erat civitas Thalassa.

Notes

Note. — The student will find much useful information and interesting details on St rauFs journey to Rome in the folbrwing standard works ; —

From the valuable works of these eminent authorities, many of these annotations on the last two chapters of the Acts are taken.

1. when it was determined, etc. The Bezan text reads, “ So then the governor determined that he should he sent to Cesar. On the morrow, he summoned a certain centurion of the Augustan cohort named Julius, and delivered to him Paul, with the rest of the prisoners.”

that he. The Greek codices give ‘‘ that we.” other prisoners. State prisoners were often sent to Rome.

Thus Josephus records that “ At the time when Felix was procurator of Judea, there were certain priests of my acquaintance, and very excellent persons they were, whom, on a small and trifling occasion, he had put into bonds and sent to Rome to plead their cause before Cesar (Vita, iii. p. 2). It was also customary to send criminals to Rome in order to provide victims for the arena during the public games.

should he delivered. The Greek reads“they delivered” (παρεδίδουν), which may refer to the guards to whom he had been entrusted, or it may be used indefinitely.

a centurion, named Julius. Tacitus mentions a certain Julius Priscus (Hist, ii. 92), one of the prefects of the prætorian cohorts under Vitellius, and some commentators have identified this man with the centurion Julius, but we have no certain knowledge of this soldier beyond what St Luke gives us.

the band Augusta. This might be rendered “the cohort Augusta.” The adjective “Augusta” is equivalent to our word “imperial,” and conveys no definite information concerning the cohort in question. It may have been one of the five cohorts stationed in Cesarea, or a detachment of the imperial troops. St Luke does not say that the band was stationed in Cesarea, but simply that Julius was a member of it.

2. Going on board. As the fast day was past when the ship reached Crete, it is probable that St Paul began his voyage about the middle of August.

a ship of Adrumetum. This was a merchantman on her homeward journey, a coasting vessel carrying both cargo and passengers. Adrumetum was a seaport of Mysia, in Asia Minor, facing Lesbos.

meaning to sail by. Lit. “ being about to sail by.” Codices א, A, and B, and a few cursives and versions give “a ship .... which was about to sail” (μέλλοντι). Other MSS., however, have the nominative plural, and this can only refer to the travellers — “ we ... . being about to sail.”

The captain of the vessel intended to touch at places along the coast. At one of these ports, the centurion hoped to find a vessel bound for Italy. There was no regular service of passenger vessels laying between the seaports of the Mediterranean and Italy, so that travellers had to profit by the merchantmen, of which there was a good number in the seasons most favourable for navigation.

Aristarchus. See Annot. on ch. xix. 29. Aristarchus is also mentioned in ch. xx. 4 ; Col. iv. 10 ; Philem. 24.

3. the day following. This shews that they had a good passage.

Doubling the headland of Carmel and crossing the Bay of Ptolemais had their perils for ancient navigators.

Sidon. A seaport of Phœnicia, about sixty-seven miles from Cesarea.

Julius treating Paul courteously. So far, St Paul always appears to have conciliated the Roman governors who came in touch with him and to have been esteemed by them (see ch. xviii. 14, xix. 31, 37). Julius may have been won over by St Paul’s defence before Festus and Agrippa.

his friends. The church in Sidon was founded when the disciples, on account of the persecution set on foot by Saul, went as far as Phenice (ch. xi. 19), and there preached the Gospel.

Saul the persecutor, having been transformed into Paul the apostle, visited these brethren when on his road to Jerusalem to consult the ancients on the question of the circumcision of the Gentiles. On this occasion (circa A.D. 62) his visit caused great joy to all the brethren (ch. xv. 3). Now, after a lapse of seven or eight years, St Paul, the prisoner of Christ, again passes through Sidon, a town of Phenice, and the brethren have the privilege of ministering to his necessities.

to take care of himself. Lit. “ to receive attention.” While the vessel remained at Sidon, St Paul had the opportunity of conversing with the brethren, and we may be sure that he profited by the occasion to celebrate the Sacred Mysteries, and that there was a solemn farewell gathering, as at Miletus. What had then been prophesied was now realised.

4. under Cyprus, — i.e. under the lee or sheltered side of Cyprus. On this journey the vessel sailed north of Cyprus, between the island and the mainland, and thus it was protected from the Etesian winds which blew from the north-west. Had the wind favoured them, they would have sailed direct to Patara, leaving Cyprus on the right hand.

It is clear that they left Cyprus on their left hand, since they “ sailed through the sea of Cilicia .... as this sea lies altogether to the north of Cyprus, they could not have sailed through it without leaving the island on their left. In pursuing this route they acted precisely as the most accomplished seaman in the present day would have done under similar circumstances, by standing to the north till they reached the coast of Cilicia, they might expect when they did so to he favoured by the land breeze which prevails there during the summer months, as well as by the current which constantly runs to the westward along the south coast of Asia Minor” (Smith, pp, 27-28).

Note. — “The weather side of a ship is that exposed to the wind, and the shore on that side is the weather shore, and is therefore the shore which is sheltered from the wind by the land. The lee side of the ship is that away from the wind, and the shore on that side is the lee shore, and is therefore the shore exposed to the wind. Thus ‘weather shore’ and ‘lee shore’ have reference to the ship. To sail ‘under the lee’ of a place has reference to the land, and means to sail under shelter of the land” (Lewin, vol. ii. p. 191).

the winds were contrary. “The westerly winds invariably prevailed at this season.”

“ De Pagés, a French navigator, who made a voyage from Syria to Marseilles took the same course, and has given the reasons why he did so. He informs us that after making Cyprus, 'The winds from the west, and consequently contrary, which prevail in these places during the summer, forced us to turn to the north. We made for the coast of Caramania (Cilicia) in order to meet the northerly winds, and which we found accordingly. I remark here, that I constantly hail westerly winds from Surat, and that these winds blow generally during the summer from the line as far as Candia (Crete). 1 say generally, because we must except the time of the land breezes.' ” (Quoted by Smith, 28-2(1.)

5. Lystra. This is evidently an error of transcription, as Lystra is about sixty miles inland, in Lycaonia Galatica. The codices and versions nearly all give Myra — a seaport of Lycia. The town of Myra was two and a half miles inland, hence the vessel touched only at the port of Andriaci, where there was a good harbour. “ The broad channel of the river below the city had been formedl into a port, and the entrance to it in case of danger was protected by a heavy chain, drawn when necessary across the stream ” (Lewin, p. 186.

“Thus we follow the apostle once more across the sea over which he had first sailed with Barnabas from Antioch to Salamis, — and within sight of the summits of Taurus, which rise above his native city, — and close by Perga, and Attalia,— till he came to a Lycian harbour not far from Patara, the last point at which he had touched on his return from the third missionary journey ” (Conybeare and Bowson, vol. ii.).

6. a ship of Alexandria. It was probaby a corn, vessel, as Rome depended on Egypt for its supplies of wheat. This vessel had been driven out of her course by unfavourable winds. As there was accommodation for two hundred and seventy-six passengers and the ship was laden with cargo, it must have been a merchantman of at least five hundred tons burden.

The Alexandrian traders generally sailed between Crete and the Peloponnesus, in order to avoid the dangerous quicksands of the Syrtis Major off the coast of Libya in Africa.

7. when for many days we had, sailed slowly. The Etesian gales lasted about forty days — from the 20th of July until the 28th of August. Hence the “many days” may have covered an interval of two or three weeks. The distance between Myra and Gnidus was about one hundred and thirty geographical miles. The strong head winds forced the ship to hug the coast, which between Myra and Gnidus trends to the north, and she was therefore more exposed to the Etesian gales. With a favourable wind, they could have sailed this distance in twenty-four hours.

scarce. Better, “with difficulty’’ (μόλις).

the wind, not suffering us. Having reached nearly as far as Gnidus, on the coast of Caria, they were caught by the north wind, and being no longer sheltered by the land, they sailed in a southerly direction, round Cape Salmone, and proceeded along the south coast until they reached Good-havens.

Crete. An island one hundred and forty miles in length, which closes in the Grecian Archipelago on the south.

Salmone. The north-easterly extremity of Crete.

8. Good-havens. The plural number is evidently used because the port had two open roadsteads, one of which lay east, of the other. This port still hears the same name. It is situated on the southern coast of Crete, about five miles east of Cape Matala.

Thalassa. This city, the site of which has only recently (1856) been identified, lies about five miles east of Good-havens. The name is variously written Lasaia, Lassa, Alatta.

“ Pliny mentions a city in Crete named Lasos, hut does not, describe its position. The remains of buildings, columns, the walls and foundations of temples, have been found about two hours’ walk from the Fair Havens, under Cape Leonda, and are locally knowm as Lasea,” (Rev. G. Brown, quoted by Smith, App. 3).

Totus tuus ego sum
Et omnia mea tua sunt;
Tecum tutus semper sum:
Ad Jesum per Mariam

Tuesday, September 6, 2022

Felix interrupts St Paul and consults King Agrippa

Acts XXVI : 24-32

[24] As he spoke these things, and made his answer, Festus said with a loud voice: Paul, thou art beside thyself: much learning doth make thee mad.

[25] And Paul said: I am not mad, most excellent Festus, but I speak words of truth and soberness.

[26] For the king knoweth of these things, to whom also I speak with confidence. For I am persuaded that none of these things are hidden from him. For neither was any of these things done in a corner.

[27] Believest thou the prophets, O king Agrippa? I know that thou believest.

[28] And Agrippa said to Paul: In a little thou persuadest me to become a Christian.

[29] And Paul said: I would to God, that both in a little and in much, not only thou, but also all that hear me, this day, should become such as I also am, except these bands.

[30] And the king rose up, and the governor, and Bernice, and they that sat with them.

[31] And when they were gone aside, they spoke among themselves, saying: This man hath done nothing worthy of death or of bands.

[32] And Agrippa said to Festus: This man might have been set at liberty, if he had not appealed to Caesar.

[24] Haec loquente eo, et rationem reddente, Festus magna voce dixit : Insanis Paule : multae te litterae ad insaniam convertunt. [25] Et Paulus : Non insanio, inquit, optime Feste, sed veritatis et sobrietatis verba loquor. [26] Scit enim de his rex, ad quem et constanter loquor : latere enim eum nihil horum arbitror. Neque enim in angulo quidquam horum gestum est. [27] Credis rex Agrippa prophetis? Scio quia credis. [28] Agrippa autem ad Paulum : In modico suades me christianum fieri. [29] Et Paulus : Opto apud Deum, et in modico, et in magno, non tantum te, sed etiam omnes qui audiunt, hodie fieri tales, qualis et ego sum, exceptis vinculis his. [30] Et exsurrexit rex, et praeses, et Bernice, et qui assidebant eis. [31] Et cum secessissent, loquebantur ad invicem, dicentes : Quia nihil morte, aut vinculis dignum quid fecit homo iste. [32] Agrippa autem Festo dixit : Dimitti poterat homo hic, si non appellasset Caesarem.

Notes

24. thou art beside thyself. Festus appears to have spoken impatiently and scornfully. The doctrine of a crucified Messias rising from the dead and enlightening the Gentiles seemed utter folly to the Roman procurator.

much learning. The word in the original Greek signifies “ writings ” (γράμματα), and may refer to the rolls of the sacred Scriptures which St Paul studied, and of which he had spoken (verse 22).

25. most excellent. See Annot. on xxiii. 26, xxiv. 3.

soberness. The very opposite of “ mania ” or madness, of which Felix accused him.

26. For the king knoweth, etc. St Paul now appeals to Agrippa to confirm what he has said. The king had certainly heard of the wonderful deeds of Jesus of Nazareth.

The fame of our Lord and of His disciples was one of the chief causes of the rulers’ hostility, and forced from them the acknowledgments that St John and St Luke record. Cf. The Pharisees therefore said among themselves: Do you see that we prevail nothing ? behold, the whole world is gone after him (St John xii. 19). They that set the city in an uproar are come hither also (supra, xvii. 6).

done in a corner. The Crucifixion and the events that followed immediately on the descent of the Holy Spirit were witnessed by hundreds of Jews, and the conversion of Saul the persecutor was known to all the Jews of Jerusalem and many others.

27. Believest thou the prophets. St Paul insinuates that had Agrippa understood the Old Testament, he would have accepted St Paul’s doctrine, since the prophets foretold that Christ should suffer and be put to death, which He would ultimately conquer by rising again from the grave.

28. In a little thou persuadest me, etc. The sense of Agrippa’s answer is as follows : “ With little trouble (or time) thou art persuading me to become a Christian.” The king was not in earnest, and consequently dismissed the matter lightly, with the remark that St Paul’s efforts to convince him of the truth of Christianity were of no avail ; with “ so little trouble or time,” the king had no intention of changing his religious belief.

Christian. It is not recorded that St Paul had used this epithet in his discourse. In any case, its employment by Agrippa shews that it was a well-known designation for the disciples of Christ.

29. in a little and in much. Knabenbauer and Beelen explain this passage thus : — St Paul, in his zeal, longed earnestly for the salvation of all men. Provided this end was attained, he did not mind whether he laboured little or much. The apostle’s reply is most courteous and refined, and worthy of the minister of Christ.

except these bands. Hence it is clear that the apostle was still in custodia militaris, even in presence of Festus and Agrippa.

“ We cannot read the words without feeling their almost plaintive pathos. 'Such as he' — pardoned, at peace with God and man, with a hope stretching beyond the grave, and an actual present participation in the powers of the eternal world — this is what he was desiring for them. If that could be effected, he would be content to remain in his bonds, and to leave them upon their thrones ” (Ellicott, Comm. Acts., in h. 1., p. 1(59).

30. they that sat with them. The tribunes and principal men of the city (xxv. 23).

31. they spoke among themselves. Both Felix who represented the Roman power, and Agrippa who was at the head of the Jews, found St Paul innocent.

32. This man might have been, etc. Yet St Paul had done wisely in appealing to Cesar, for had Felix dismissed the case, the apostle would probably have fallen into the power of his enemies. As it was, Festus was not free to release his prisoner, and thus the apostle reached Rome safely under military escort.

Totus tuus ego sum
Et omnia mea tua sunt;
Tecum tutus semper sum:
Ad Jesum per Mariam

Monday, September 5, 2022

St Paul's defence before Agrippa

Acts XXVI : 1-23

[1] Then Agrippa said to Paul: Thou art permitted to speak for thyself. Then Paul stretching forth his hand, began to make his answer.

[2] I think myself happy, O king Agrippa, that I am to answer for myself this day before thee, touching all the things whereof I am accused by the Jews.

[3] Especially as thou knowest all, both customs and questions that are among the Jews: Wherefore I beseech thee to hear me patiently.

[4] And my life indeed from my youth, which was from the beginning among my own nation in Jerusalem, all the Jews do know:

[5] Having known me from the beginning (if they will give testimony) that according to the most sure sect of our religion I lived a Pharisee.

[6] And now for the hope of the promise that was made by God to the fathers, do I stand subject to judgment:

[7] Unto which, our twelve tribes, serving night and day, hope to come. For which hope, O king, I am accused by the Jews.

[8] Why should it be thought a thing incredible, that God should raise the dead?

[9] And I indeed did formerly think, that I ought to do many things contrary to the name of Jesus of Nazareth.

[10] Which also I did at Jerusalem, and many of the saints did I shut up in prison, having received authority of the chief priests: and when they were put to death, I brought the sentence.

[11] And oftentimes punishing them, in every synagogue, I compelled them to blaspheme: and being yet more mad against them, I persecuted them even unto foreign cities.

[12] Whereupon when I was going to Damascus with authority and permission of the chief priest,

[13] At midday, O king, I saw in the way a light from heaven above the brightness of the sun, shining round about me, and them that were in company with me.

[14] And when we were all fallen down on the ground, I heard a voice speaking to me in the Hebrew tongue: Saul, Saul, why persecutest thou me? It is hard for thee to kick against the goad. [15] And I said: Who art thou, Lord? And the Lord answered: I am Jesus whom thou persecutest.

[16] But rise up, and stand upon thy feet: for to this end have I appeared to thee, that I may make thee a minister, and a witness of those things which thou hast seen, and of those things wherein I will appear to thee,

[17] Delivering thee from the people, and from the nations, unto which now I send thee:

[18] To open their eyes, that they may be converted from darkness to light, and from the power of Satan to God, that they may receive forgiveness of sins, and a lot among the saints, by the faith that is in me.

[19] Whereupon, O king Agrippa, I was not incredulous to the heavenly vision:

[20] But to them first that are at Damascus, and at Jerusalem, and unto all the country of Judea, and to the Gentiles did I preach, that they should do penance, and turn to God, doing works worthy of penance.

[21] For this cause the Jews, when I was in the temple, having apprehended me, went about to kill me.

[22] But being aided by the help of God, I stand unto this day, witnessing both to small and great, saying no other thing than those which the prophets, and Moses did say should come to pass:

[23] That Christ should suffer, and that he should be the first that should rise from the dead, and should shew light to the people, and to the Gentiles.

[1] Agrippa vero ad Paulum ait : Permittitur tibi loqui pro temetipso. Tunc Paulus extenta manu coepit rationem reddere. [2] De omnibus quibus accusor a Judaeis, rex Agrippa, aestimo me beatum apud te cum sim defensurus me hodie, [3] maxime te sciente omnia, et quae apud Judaeos sunt consuetudines, et quaestiones : propter quod obsecro patienter me audias. [4] Et quidem vitam meam a juventute, quae ab initio fuit in gente mea in Jerosolymis, noverunt omnes Judaei : [5] praescientes me ab initio ( si velint testimonium perhibere) quoniam secundum certissimam sectam nostrae religionis vixi pharisaeus.

[6] Et nunc in spe, quae ad patres nostros repromissionis facta est a Deo, sto judicio subjectus : [7] in quam duodecim tribus nostrae nocte ac die deservientes, sperant devenire. De qua spe accusor a Judaeis, rex. [8] Quid incredibile judicatur apud vos, si Deus mortuos suscitat? [9] Et ego quidem existimaveram me adversus nomen Jesu Nazareni debere multa contraria agere, [10] quod et feci Jerosolymis, et multos sanctorum ego in carceribus inclusi, a principibus sacerdotum potestate accepta : et cum occiderentur, detuli sententiam.

[11] Et per omnes synagogas frequenter puniens eos, compellebam blasphemare : et amplius insaniens in eos, persequebar usque in exteras civitates. [12] In quibus dum irem Damascum cum potestate et permissu principum sacerdotum, [13] die media in via, vidi, rex, de caelo supra splendorem solis circumfulsisse me lumen, et eos qui mecum simul erant. [14] Omnesque nos cum decidissemus in terram, audivi vocem loquentem mihi hebraica lingua : Saule, Saule, quid me persequeris? durum est tibi contra stimulum calcitrare. [15] Ego autem dixi : Quis es, Domine? Dominus autem dixit : Ego sum Jesus, quem tu persequeris.

[16] Sed exsurge, et sta super pedes tuos : ad hoc enim apparui tibi, ut constituam te ministrum, et testem eorum, quae vidisti, et eorum quibus apparebo tibi, [17] eripiens te de populo, et gentibus, in quas nunc ego mitto te, [18] aperire oculos eorum, ut convertantur a tenebris ad lucem, et de potestate Satanae ad Deum, ut accipiant remissionem peccatorum, et sortem inter sanctos per fidem, quae est in me. [19] Unde rex Agrippa, non fui incredulus caelesti visioni; [20] sed his qui sunt Damasci primum, et Jerosolymis, et in omnem regionem Judaeae, et gentibus annuntiabam, ut poenitentiam agerent, et converterentur ad Deum, digna poenitentiae opera facientes.

[21] Hac ex causa me Judaei, cum essem in templo, comprehensum tentabant interficere. [22] Auxilio autem adjutus Dei usque in hodiernum diem sto, testificans minori, atque majori, nihil extra dicens quam ea quae prophetae locuti sunt futura esse, et Moyses, [23] si passibilis Christus, si primus ex resurrectione mortuorum, lumen annuntiaturus est populo et gentibus.

Notes

1. Then Agrippa said to Paul. Festus courteously givies the precedence to his guest, and Agrippa tactfully avoids any assumption of authority derogatory to the procurator by using the impersonal form when addressing St Paul, “It is permitted thee to speak.”

Then Paul .... began to make his answer. Better, “ made his defence” (ἀπελογεῖτο). St Paul, the prisoner for the Gospel, was not on his trial now ; hence he makes no allusion to the accusation of sedition, nor to that of attempting to profane the Gospel. His great object on this occasion was to defend the Christian Faith, and, if possible, to convince his hearers of its divine origin.

2. I think myself happy, etc. St Paul was glad to defend the Faith before one who, by his birth, education, and office, was better fitted to form a true estimate of his case than the bigoted Jews of Jerusalem, or the heathen governor. Also, being an apostle, St Paul was glad to announce the Gospel before kings, as it bad been predicted that he should.

3. Especially as thou knowest all. Jewish writers bear out this testimony of St Paul, and credit Agrippa with being well versed in the Law and the traditions of the Rabbis.

customs and questions. The “customs” (ἐθῶν) of the Jews comprise the Mosaic institutions, laws, and ceremonial. The “questions” are the knotty points connected with the interpretation of the. sacred precepts and writings.

The “customs,” "fashions,” and "traditions” of the Jews are often mentioned in the Scriptures (see Acts vi. 14, xvi. 21, xxi. 21, xxv. 19).

4. was from the beginning, etc. From these words we may infer that he left Tarsus when quite a boy, probably when he became “ a son of the law,” i.e. about the age of twelve, and was placed under Gamaliel in Jerusalem.

For other references to St Paul’s early life and education, see supra, ch. xxii, 3 ; Gal. i. 14 ; Phil. iii. 5-6.

all the Jews do know. Especially the Jews of Jerusalem and those of the Dispersion who lived in Cilicia, St Paul’s native province.

5. most sure sect. Better, “strictest” (ἀκριβεστάτην). Josephus frequently uses this epithet to describe the sect of the Pharisees, eg. “These (i.e. the Pharisees) are a certain sect of the Jews that appear more religious than others, and seem to interpret the Law more accurately” (Bell. Jud., i., v. 2).

6. the hope of the promise. This included the Advent of the Messias and the establishment of His kingdom, which implied the resurrection of the dead, certainly of the just. (See Annot. on xxiv. 15.) In these articles of faith he agreed with his brethren the Pharisees.

the fathers. Codices א, A, B, C, D, and the Vulgate give “our fathers.”

7. Unto which. Sc. “promise” — that of the Messias.

our twelve tribes. Lit. “our twelve tribe” (sc. nation), (τὸ δωδεκάφυλον). Only the tribes of Juda and Benjamin returned collectively after the Captivity, but a few from the other tribes accompanied them. According to the Jewish conception, the twelve tribes would be ultimately reunited to form the people of God.

Tribal distinctions are rarely mentioned in the New Testament. St James addresses his epistle to the twelve tribes which are scattered abroad (i. 1), and St Luke records that Anna was of the tribe of Aser (St Luke ii. 36). The twelve tribes are also mentioned by St John in the Apocalypse (vii. 4-8).

serving. The word “God” is not expressed in the original Greek, but the verb here employed is always used with reference to prayer, praise, and sacrifice offered to God.

by the Jews. The article is omitted in the Greek, and the word “ Jews ” is placed last, marking special emphasis. St Paul calls attention to the inconsistency of Jews accusing him because he believed in the Messias and the resurrection — articles of faith which they also held.

8. Why should it be ? etc. The sense of this passage is : “ Why is it judged incredible by you if God raises the dead ? (sc. as He has done). There is no doubt in the apostle's mind on this subject ; he affirms that this miracle has taken place in the Person of the Messias.

9. I indeed did formerly, etc. St Paul now passes to his personal history. He humbly confesses that formerly he disbelieved in Jesus of Nazareth, and persecuted His followers.

Note. — This account of St Paul’s conversion, and the points on which it differs from those given in ch. ix. and xxii., are discussed in an article on the Conversion of St Paul (p. 191), and in the Annotations on ch. ix. 1-9).

10. many of the saints. The disciples are often spoken of as “ saints.” (See ix. 32-41.)

they were put to death. From these words we may infer that St Stephen was not the only victim of Saul’s fury.

I brought the sentence. Better, “I gave my vote ” (ἐγὼ . . . . κατήνεγκα ψῆφον). From this passage we are justified in inferring that St Paul had himself been a member of the Sanhedrin. The word here rendered “ sentence ” signifies “ a pebble ” ; but as the Greeks used pebbles when voting by ballot, it was employed as a synonym for a vote.

11. punishing them. By scourging. Our Lord had prophesied that His disciples would be scourged in the synagogues. (See St Matt. x. 17, xxiii. 34 ; St Luke xxi. 12.)

in every synagogue. In those in Jerusalem, and also in the “ foreign cities ” whither he pursued them.

I compelled them to blaspheme. The tense employed indicates that he had continually made efforts to compel them to blaspheme the Name of Jesus. Undoubtedly some yielded, but others held to their faith, otherwise many would not have been punished in the synagogue, nor would there have been any martyrs, since apostasy purchased deliverance from all penalties.

12. permission. Lit. “commission” (ἐπιτροπῆς), as in Acts ix. 3 and xxii. 6.

13. above the brightness, etc. This is one of the details peculiar to this narrative ; for others, see the italicised passages in the article which precedes ch. ix. p. 192.

“ If such was the splendour of His appearance then, and such its effects, what will they be when He comes hereafter in His glorious majesty to judge the quick and dead ?”

14. in the Hebrew tongue, On this occasion St Paul probably spoke in Greek.

It is hard for thee, etc. An Oriental proverb found in the writings of classical authors, and signifying that it is useless to resist a superior force,

e.g.—

Euripides writes: “It is better to sacrifice to him, than, being mortal, by vainly raging against God, to kick against the goad ” (Bacch., i. 793 et seq.),

16. a minister and a witness. In his epistles, St Paul speaks of himself as a “ minister,” and refers to this vision of Christ. Cf. Let a man so account of us as of the ministers of Christ, and the dispensers of the mysteries of God (1 Cor. iv. 1). Am not I an apostle ? Have not I seen Christ Jesics our Lord ? (ibid. ix. 1).

wherein I will appear. This clear promise of future revelations and visions was fulfilled in Jerusalem (see ch. xxiii. 11) and on various other occasions.

More supernatural favours of this kind are recorded as having been granted to St Paul than to any other apostle. All the truths of the Gospel were made known to him by a direct revelation. Cf. For neither did I receive it of man^ nor did I learnit ; hut by the revelation of Jesus Christ (Gal i. 12).

17. delivering thee from the people, — i.e. “from the Jews and Gentiles. ” When St Paul uttered this discourse he had several times experienced that God was true to His promise ; e.g. in Ephesus, Antioch, Iconium, and Lystra, and in the Temple, He had delivered His servant.

“ In the midst of all his sufferings and bitter persecutions, endured at the hands especially of his own countrymen; often cruelly misunderstood, forsaken and deserted, not once or twice, in that restless, brave life of his, by his own friends and converts, this thought must have been ever present to the mind of the tired servant of Jesus Christ. It was his one great comfort, joy, and support, this blessed memory of the noontide meeting outside the Damascus gates, when he was witness of the glory of Christ " (Schaff, Comm. Acts, p. f»39).

now I send thee. Saul the persecutor is transformed into Paul the apostle.

18. to open their eyes. The similes of blindness, light, and darkness are often applied to spiritual ignorance and a state of sin.

Cf. To preach deliverance to the captives, arid sight to the blind (Luke iv. 19). For you were heretofore darkness, but now light in the Lord. Walk then as children of the light (Eph. V. 8).

among the saints. The term ‘‘saints” is, however, applied in the Scriptures to those who are united to Christ by grace, although they may still be far from the goal of holiness.

19. I was not incredulous, — i.e. “ I was not disobedient.” Even a miraculous call, such as was granted to St Paul, can be resisted, for God never forces the free will of man. He offers His grace, which man is free to accept or reject.

20. but to them first, etc. St Paul glances back over his life since his conversion, and recalls his labours in Damascus, his short stay in Jerusalem (sec Acts ix. 28-291, his ministry in Antioch, and his work in Asia Minor, Macedonia, and. Greece.

all the country of Judea. St Paul and Barnabas, when on their journey to Jerusalem with the alms of the faithful, had visited the different churches on their road, and St Paul may here be referring to this ministry.

do penance .... turn to God, The two essentials of every conversion are repentance, and faith, and these are manifested by “ works worthy of penance.”

The words recall those of St John the Baptist. Cf. Do penance, for the kingdom of heaven is at hand .... Bring forth therefore fruit worthy of penance (St Matt. iii. 2 and 8).

21. went about to kill me. His life was in danger —

22. But being aided, etc. St Paul explains how he escaped from the hostility of his enemies. Lysias and his guards, Felix and his cohorts, were but instruments in the hands of God.

“Never without divine protection had he stood alive before that brilliant court and King Agrippa. Had not the invincible guards of the Great King stood around him these past years, that frail life of his would have been long since sacrificed. The memories of Lystra and the rain of cruel stones—the guerdon of his kindly deeds done there ; the persecutions of Philippi, of Corinth, and of Beræa ; the danger in the theatre of Ephesus, and the later deadly perils he had escaped at Jerusalem ; the thoughts which crowded round him when he penned the fourth and eleventh chapters of the second Corinthian letter (see ch. iv. 7-12 and xi. 23-27), prompted this expression of sure trust, of calm, unruffled confidence in the arm of the Lord, stretched ever out before him to guard and keep His faithful servant. Paul seemed ever to hear the rustle of the Almighty wings as they moved in solemn guardianship above his head ” (Schaff, Comm. Acts, p. 541).

to small and great. To all ranks and conditions of men.

sayina no other thing. There was nothing in St Paul’s doctrine which should nave offended the Jews if they had understood their own sacred writings.

23. That Christ should suffer. Better, “ If Christ is passible ” (εἰ παθητὸς), i.e. subject to suffering.

“ That the one and the same Messiah should not only reign but suffer, be made perfect through suffering, and so enter into His glory, was a doctrine which even the disciples had yet to learn at the close of Christ’s ministry. (Luke xxiv. 26, 46.) But they did learn it under the influence of the Holy Ghost " (Wordsworth, p. 118).

that he should he the first. Better, “ that He first, by His resurrection from the dead| should shew light” Jesus being “ the first-fruits of them that sleep ” (1 Cor. xv. 20), by His Resurrection gives us a pledge that we shall rise. Cf. As in Adam all die, so also in Christ all shall be made alive (ibid. verse 22).

should shew light. The blessed Gospel message is being delivered, and will be proclaimed as long as the world exists.

to the people and to the Gentiles. St Paul boldly announces that the Messias will save the Gentiles as well as the people of Israel, and this may have been a consolation to some of the Gentiles who heard this discourse.

Totus tuus ego sum
Et omnia mea tua sunt;
Tecum tutus semper sum:
Ad Jesum per Mariam

Sunday, September 4, 2022

St Paul in the presence of Agrippa

Acts XXV : 23-27

[23] And on the next day, when Agrippa and Bernice were come with great pomp, and had entered into the hall of audience, with the tribunes, and principal men of the city, at Festus' commandment, Paul was brought forth.

[24] And Festus saith: King Agrippa, and all ye men who are here present with us, you see this man, about whom all the multitude of the Jews dealt with me at Jerusalem, requesting and crying out that he ought not to live any longer.

[25] Yet have I found nothing that he hath committed worthy of death. But forasmuch as he himself hath appealed to Augustus, I have determined to send him.

[26] Of whom I have nothing certain to write to my lord. For which cause I have brought him forth before you, and especially before thee, O king Agrippa, that examination being made, I may have what to write.

[27] For it seemeth to me unreasonable to send a prisoner, and not to signify the things laid to his charge.

[23] Altera autem die cum venisset Agrippa, et Bernice cum multa ambitione, et introissent in auditorium cum tribunis, et viris principalibus civitatis, jubente Festo, adductus est Paulus. [24] Et dicit Festus : Agrippa rex, et omnes qui simul adestis nobiscum viri, videtis hunc de quo omnis multitudo Judaeorum interpellavit me Jerosolymis, petentes et acclamantes non oportere eum vivere amplius. [25] Ego vere comperi nihil dignum morte eum admisisse. Ipso autem hoc appellante ad Augustum, judicavi mittere. [26] De quo quid certum scribam domino, non habeo. Propter quod produxi eum ad vos, et maxime ad te, rex Agrippa, ut interrogatione facta habeam quid scribam. [27] Sine ratione enim mihi videtur mittere vinctum, et causas ejus non significare.

Notes

23. with great pomp. With great display or parade. Thus Agrippa’s father had sat in royal pomp in the theatre of that same town when the angel of God struck him for his pride.

hall of audience. As this was not a trial, but an informal examination, it was conducted in some public hall set apart for such purposes. The word in classical Greek signifies a lecture hall.

tribunes. The prefects of the five cohorts stationed at Cesarea.

On this occasion our Lord’s prophetic words were fulfilled : And you shall be brought before governors and before kings for my sake, for a testimony to them and to the Gentiles (St Matt. X. 18).

24. all the multitude. The two great parties, the Pharisees and the Sadducees, had doubtless united and stirred up the people in Jerusalem to clamour for St Paul’s execution.

at Jerusalem. Some MSS. add ‘‘and also here” (και ἐνθάδε), and the translators of the A.V. and R.V. retain these words. If genuine, they shew that not only the people in Jerusalem were incensed against St Paul, but that he had many enemies in Cesarea.

“The Jews of Cæsarea were as bigoted and turbulent as those in Jerusalem. See Josephus, Bell. Jud,, ii., xiii. 7 and xiv. At the outbreak of the war 20,000 were massacred by the Syrian inhabitants (xviM. 1).”

25. I found nothing, etc. This is a formal declaration of St Paul’s innocence.

Lysias had pronounced the same acquittal when sending St Paul to Felix. The words of Festus recall those of Pilate, who also found nothing “ worthy of death ” in the Divine Prisoner who stood at his tribunal. (See St Luke xxiii. 14-15.)

to my lord. (τῷ Κυρίῳ) As this word was used of the relationship of a master to his slave, neither Augustus nor Tiberius would allow it to be applied to him. It afterwards became the ordinary designation for the emperor.

examination. St Lukti uses the technical tei‘in for a preliminary examination made to decide whether a cause would lie.

27. For it seemeth, etc. Festus evidently hoped that this examination made in presence of Agrippa might bring to light some serious ground of complaint.

Totus tuus ego sum
Et omnia mea tua sunt;
Tecum tutus semper sum:
Ad Jesum per Mariam

Saturday, September 3, 2022

Festus consults Agrippa

Acts XXV : 13-22

[13] And after some days, king Agrippa and Bernice came down to Caesarea to salute Festus.

[14] And as they tarried there many days, Festus told the king of Paul, saying: A certain man was left prisoner by Felix.

[15] About whom, when I was at Jerusalem, the chief priests, and the ancients of the Jews, came unto me, desiring condemnation against him.

[16] To whom I answered: It is not the custom of the Romans to condemn any man, before that he who is accused have his accusers present, and have liberty to make his answer, to clear himself of the things laid to his charge.

[17] When therefore they were come hither, without any delay, on the day following, sitting in the judgment seat, I commanded the man to be brought.

[18] Against whom, when the accusers stood up, they brought no accusation of things which I thought ill of:

[19] But had certain questions of their own superstition against him, and of one Jesus deceased, whom Paul affirmed to be alive.

[20] I therefore being in a doubt of this manner of question, asked him whether he would go to Jerusalem, and there be judged of these things.

[21] But Paul appealing to be reserved unto the hearing of Augustus, I commanded him to be kept, till I might send him to Caesar.

[22] And Agrippa said to Festus: I would also hear the man, myself. Tomorrow, said he, thou shalt hear him.

[13] Et cum dies aliquot transacti essent, Agrippa rex et Bernice descenderunt Caesaream ad salutandum Festum. [14] Et cum dies plures ibi demorarentur, Festus regi indicavit de Paulo, dicens : Vir quidam est derelictus a Felice vinctus, [15] de quo cum essem Jerosolymis, adierunt me principes sacerdotum, et seniores Judaeorum, postulantes adversus illum damnationem. [16] Ad quos respondi : Quia non est Romanis consuetudo damnare aliquem hominem prius quam is qui accusatur praesentes habeat accusatores, locumque defendendi accipiat ad abluenda crimina. [17] Cum ergo huc convenissent sine ulla dilatione, sequenti die sedens pro tribunali, jussi adduci virum. [18] De quo, cum stetissent accusatores, nullam causam deferebant, de quibus ego suspicabar malum. [19] Quaestiones vero quasdam de sua superstitione habebant adversus eum, et de quodam Jesu defuncto, quem affirmabat Paulus vivere. [20] Haesitans autem ego de hujusmodi quaestione, dicebam si vellet ire Jerosolymam, et ibi judicari de istis. [21] Paulo autem appellante ut servaretur ad Augusti cognitionem, jussi servari eum, donec mittam eum ad Caesarem. [22] Agrippa autem dixit ad Festum : Volebam et ipse hominem audire. Cras, inquit, audies eum.

Notes

13. king Agrippa. Agrippa II., son of Herod Agrippa I., and brother of Bernice and Drusilla. Claudius gave him the principality of Chalcis, and the superintendence of the Temple and its treasury, together with the charge of appointing the high-priest. To these dominions Nero added Galilee and a few other towns and villages. His title of king was purely titular, as he was simply a vassal of Rome.

Agrippa II contrasts favourably with his grandfather and father, who were unscrupulous tyrants and persecutors of the disciples of Christ.

Bernice. See Annot. on Drusilla (ch. xxiv. 24). She was celebrated for her beauty and immorality. In spite of her bad reputation, Bernice was a patriotic Jewess, and in the troubled times which preceded the fall of Jerusalem she devoted herself to save her people, but her efforts were not crowned with success.

to salute Festus. They came to congratulate Festus on his promotion to the office of procurator of Judea. The Greek reads “ having saluted” Festus (ἀσπασάμενοι τὸν Φῆστον), which may mean that, they came down to Cesarea, after having previously welcomed Festus, perhaps in Jerusalem.

14. Festus told the king of Paul. He laid Paul's case before the king. The procurator profited by the opportunity of consulting Agrippa, who, being a Jew, was versed in all that concerned Jewish laws and religion.

15. condemnation. The Jews had evidently asked for a verdict against St Paul without any further trial. They insinuated that he had been proved guilty, but that sentence had been deferred.

16. It is not the custom., etc. “The proud boast of the custom of the Romans is very characteristic of an honest Roman judge, contrasting Roman and Oriental ideas of justice. The Romans do not sell their verdicts for money or for popularity, nor do they condemn a man unheard. Justice was one of the virtues of the early Romans ; and even in later days, compared with the corrupt administration of Eastern countries,'the Roman custom' must have seemed ideal” (Rackham, Acts cf the Apostles, p. 460).

Yet the provincial governors were by no means always praiseworthy in this matter, as we see from the testimony of the Acts, e.g. —

and have liberty to make his answer. Lit. “and have had opportunity ” (τόπον) to make his defence.” The Greek word here used, like the Latin word “ locum,” signifies a “ place,” but they are often used metaphorically for “ occasion ” or “ opportunity.”

17. they were come thither. When the accused was face to face with his accusers, as the Roman law exacted.

18. which I thought ill of. Festus was prepared to listen to some serious misdemeanours.

19. their own superstition. See Annot. on ch. xvii. 22, where the cognate adjective is employed. Here the word simply means “ religion,” and no sarcasm or discourtesy is intended. Festus, addressing a Jewish prince, would not speak slightingly of the Mosaic Law, the more so that he wished to profit by Agrippa’s advice and experience.

of one Jesus. The Acts does not record that St Paul had pronounced the Name of Jesus either before Felix or Festus, but certainly the apostle mentioned that blessed Name when speaking of justice and chastity, and of judgment to come, and here we have another proof that St Luke frequently summarizes, and thus omits many details.

whom Paul affirmed, etc. Festus perhaps imagined that our Lord had not died. From the fact that the governor mentions this one point, we see that St Paul had fulfilled his apostolic office of bearing witness to the Resurrection.

20. I therefore being in doubt. Festus need have had no perplexity concerning the apostle, who he knew had not committed any offence against the Roman laws. His manifest duty was to dismiss St Paul, as his accusers could not substantiate their charges. But Festus had not the courage to take this course, for fear of offending the Jews.

21. Augustus. The reigning emperor, in this case Nero. The title “Augustus,” which signifies “venerable,” was first conferred by the Roman senate on Octavianus (B.C. 27). From that time it became a title of the reigning emperor. The Greek equivalent is “ Sebastos.”

The word “ Augustus ” is probably derived from augeo, “ I increase," and is cognate with augur, “a soothaayer.” Hence it means one who is blessed and exalted by God, and, consequently, one who merits the esteem and reverence of his fellows. Cesar is a family name, like Plantagenet or Stuart.

22. I would also hear the man. The Greek shews that Agrippa had desired to see St Paul before Festus had asked his opinion concerning the apostle, as it reads “ I was wishing ” (Ἐβουλόμην). The king’s reply is extremely courteous, and expresses the desire conditionally — provided Festus had no objection.

Numbered notes for Herodian family tree

1. Herod the Great, founder of the dynasty, tried to kill the infant Jesus by the “slaughter of the innocents” at Bethlehem.

2. Herod Philip, uncle and first husband of Herodias, was not a ruler.

3. Herodias left Herod Philip to marry his half-brother Herod Antipas, Tetrarch of Galilee & Perea.

4. John the Baptist rebuked Antipas for marrying Herodias, his brother’s wife, while his brother was still alive—against the law of Moses.

5. Salome danced for Herod Antipas and, at Herodias’s direction, requested the beheading of John the Baptist. Later she married her great-uncle Philip the Tetrarch.

6. Herod Antipas, Tetrarch of Galilee &: Perea (c. 4 B.C.–39 A.D.), was Herodias’s uncle and second husband. After Salome’s dance and his rash promise, he executed John the Baptist. Much later he held part of Jesus’ trial.

7. Herod Archelaus, Ethnarch of Judea, Samaria and Idumea (r. 4 B.C.–6 A.D.), was replaced by a series of Roman governors, including Pontius Pilate (c. 26–36 A.D.).

8. Philip the Tetrarch of northern territories (r. 4 B.C.–34 A.D.) later married Herodias’s daughter Salome, his grandniece.

Later Outcomes: Execution of James the son of Zebedee, imprisonment of Peter to execute him, and the trial of Paul

9. King Herod Agrippa I (c. 37–44 A.D.) executed James the son of Zebedee and imprisoned Peter before his miraculous escape.

10. Berenice, twice widowed, left her third husband to be with brother Agrippa II (rumored lover) and was with him at Festus’s trial of Paul.

11. King Herod Agrippa II (c. 50–c. 93 A.D.) was appointed by Festus to hear Paul’s defense.

12. Antonius Felix, Roman procurator of Judea (c. 52–c. 59 A.D.), Paul’s first judge, left him in prison for two years until new procurator Porcius Festus (c.60–62 A.D.) became the second judge, and Paul appealed to Caesar.

13. Drusilla left her first husband to marry Roman governor Felix.

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.

Friday, September 2, 2022

St Paul before Festus

Acts XXV : 1-12

St Paul. J-J Tissot.

[1] Now when Festus was come into the province, after three days, he went up to Jerusalem from Caesarea.

[2] And the chief priests, and principal men of the Jews, went unto him against Paul: and they besought him,

[3] Requesting favour against him, that he would command him to be brought to Jerusalem, laying wait to kill him in the way.

[4] But Festus answered: That Paul was kept in Caesarea, and that he himself would very shortly depart thither.

[5] Let them, therefore, saith he, among you that are able, go down with me, and accuse him, if there be any crime in the man.

[6] And having tarried among them no more than eight or ten days, he went down to Caesarea, and the next day he sat in the judgment seat; and commanded Paul to be brought.

[7] Who being brought, the Jews stood about him, who were come down from Jerusalem, objecting many and grievous causes, which they could not prove;

[8] Paul making answer for himself: Neither against the law of the Jews, nor against the temple, nor against Caesar, have I offended in any thing.

[9] But Festus, willing to shew the Jews a pleasure, answering Paul, said: Wilt thou go up to Jerusalem, and there be judged of these things before me?

[10] Then Paul said: I stand at Caesar's judgment seat, where I ought to be judged. To the Jews I have done no injury, as thou very well knowest.

[11] For if I have injured them, or 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 to them: I appeal to Caesar.

[12] Then Festus having conferred with the council, answered: Hast thou appealed to Caesar? To Caesar shalt thou go.

[1] Festus ergo cum venisset in provinciam, post triduum ascendit Jerosolymam a Caesarea. [2] Adieruntque eum principes sacerdotum, et primi Judaeorum adversus Paulum : et rogabant eum, [3] postulantes gratiam adversus eum, ut juberet perduci eum in Jerusalem, insidias tendentes ut interficerent eum in via. [4] Festus autem respondit servari Paulum in Caesarea : se autem maturius profecturum. [5] Qui ergo in vobis, ait, potentes sunt, descendentes simul, si quod est in viro crimen, accusent eum.

[6] Demoratus autem inter eos dies non amplius quam octo, aut decem, descendit Caesaream, et altera die sedit pro tribunali, et jussit Paulum adduci. [7] Qui cum perductus esset, circumsteterunt eum, qui ab Jerosolyma descenderant Judaei, multas et graves causas objicientes, quas non poterant probare. [8] Paulo rationem reddente : Quoniam neque in legem Judaeorum, neque in templum, neque in Caesarem quidquam peccavi. [9] Festus autem volens gratiam praestare Judaeis, respondens Paulo, dixit : Vis Jerosolymam ascendere, et ibi de his judicari apud me? [10] Dixit autem Paulus : Ad tribunal Caesaris sto, ibi me oportet judicari : Judaeis non nocui, sicut tu melius nosti.

[11] Si enim nocui, aut dignum morte aliquid feci, non recuso mori : si vero nihil est eorum quae hi accusant me, nemo potest me illis donare. Caesarem appello. [12] Tunc Festus cum concilio locutus, respondit : Caesarem appellasti? ad Caesarem ibis.

Notes

1. come into the province. Judea was not strictly speaking a province, as it was dependent upon the proovince of Syria, and was governed by a procurator, not by a proconsul, who ruled a province. Josephus, however, also refers to Festus, as though he were the governor of a province (ἑπαρχος), whence we may conclude that the term “province” was given to Judea because it depended directly upon the emperor, and judicial functions were exercised there by Roman officials.

after three days. It was customary to have public games in honour of the installation of a new governor ; these rejoicings generally lasted several days.

he went up to Jerusalem. He would naturally proceed as soon as possible to the capital, to receive the congratulations of the Jewish rulers, and to visit the Jewish capital.

2. chief priests. A few MSS. give the singular, but the plural is better supported.

The high-priest at this time was Ishmael, son of Phabi, who had been appointed by Agrippa II., with the approbation of the legate of Syria, just before Felix was recalled to Home.

principal men. Both the civil and religious Jewish authorities assembled to welcome the new governor. These influential men were chiefly Sadducees.

went unto him. They brought a formal accusation against St Paul. See Annot. on ch. xxiv. 1.

besought him. They evidently asked him to condemn St Paul ; on this being refused, they requested that he should be handed over to be tried by their tribunal. The lapse of two years had not softened their hostility to the apostle,

3. requesting favour. Knowing that he desired to propitiate them, they preferred their iniquitous request.

laying wait to kill him. The ‘‘chief priests and principal men” now adopt the tactics of the forty Jews (see ch. xxiii. 21).

They doubtlessly justified their line of action by the precepts of the Law, which commanded those guilty of sacrilege to be put to death, for the Jews considered St Paul to be guilty of this sin.

in the way. The country was still infected by the Sicarii, whose assistance could be hired for the purpose.

4. Festus answered, etc. The governor merely states the facts of the case and insinuates that Cesarea was the proper place for trying the case. Probably he was not aware of their plot, though he may have heard of the previous conspiraccy from Felix.

5. go down with me. This shews that St Paul’s accusers were men of position, since Festus invites them to accompany him Undoubtedly they profited by the journey to calumniate St Paul to the governor.

7. the Jews stood about him. They stood round the apostle, vociferating their calumnies and thirsting for his blood.

causes. Better, “ charges” or “ complaints” (αἰτιώματα).

8. Paul making answer for himself : Neither against, etc. From St Paul's answer we gather that the three charges of heresy, sacrilege, and sedition had been again brought forward.

9. willing to shew the Jews a pleasure. The fact that their complaints had procured the dismissal of his predecessor would naturally dispose him to conciliate them.

Wilt thou go up ? etc. Festus was desirous to get rid of St Paul ; hence he asks him if he is willing to waive his rights as a Roman citizen, by being tried by a Jewish tribunal in Jerusalem.

10. I stand at Cesar's judgment, etc. St Paul, by his answer, shews that he stands by his rights, as he had done in the past ; as a Roman citizen, he is entitled to be judged by a Roman tribunal.

11. no man may deliver me. Lit. “no man can deliver me up as a favour to them.” This was a gentle reminder to Festus that he could not legally hand over his prisoner to the Jews.

I appeal to Cesar. The Roman law originally allowed an appeal to the people in capital cases (provocatio ad populum). This right of appeal was expressly confirmed by various statutes, e.g. the Lex Valeria, B.C. 300. Under the Empire this right was replaced by an appeal to the emperor — in this case to Nero.

St Paul knew that it was God’s will that he should go to Rome, and this, like so many other events in the life of the apostle, was accomplished by the instrumentality of human agents.

12. the council. His own councillors or “assessors.” The chief officers in attendance on the Roman procurators frequently served as his council. They were known as cohors.

To Cesar shalt thou go. “By these solemn and decisive words the Jews, who had been thronging Paul like hungry wolves, were balked of their prey.” Festus had nothing to do now except to send the prisoner to Rome, with a full statement of his case by “ literae dimissoriae ” (i.e. letters dimissory). Hence all the documents bearing on the trial and his own judgment in the matter had to be forwarded with the prisoner. In drawing up this account, Agrippa probably rendered Festus service.

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.

Thursday, September 1, 2022

Felix adjourns St Paul's trial

Acts XXIV : 22-27

[22] And Felix put them off, having most certain knowledge of this way, saying: When Lysias the tribune shall come down, I will hear you.

[23] And he commanded a centurion to keep him, and that he should be easy, and that he should not prohibit any of his friends to minister unto him.

[24] And after some days, Felix, coming with Drusilla his wife, who was a Jew, sent for Paul, and heard of him the faith, that is in Christ Jesus.

[25] And as he treated of justice, and chastity, and of the judgment to come, Felix being terrified, answered: For this time, go thy way: but when I have a convenient time, I will send for thee.

[26] Hoping also withal, that money should be given him by Paul; for which cause also oftentimes sending for him, he spoke with him.

[27] But when two years were ended, Felix had for successor Portius Festus. And Felix being willing to shew the Jews a pleasure, left Paul bound.

[22] Distulit autem illos Felix, certissime sciens de via hac, dicens : Cum tribunus Lysias descenderit, audiam vos. [23] Jussitque centurioni custodire eum, et habere requiem, nec quemquam de suis prohibere ministrare ei. [24] Post aliquot autem dies veniens Felix cum Drusilla uxore sua, quae erat Judaea, vocavit Paulum, et audivit ab eo fidem, quae est in Christum Jesum. [25] Disputante autem illo de justitia, et castitate, et de judicio futuro, tremefactus Felix, respondit : Quod nunc attinet, vade : tempore autem opportuno accersam te : [26] simul et sperans, quod pecunia ei daretur a Paulo, propter quod et frequenter accersens eum, loquebatur cum eo. [27] Biennio autem expleto, accepit successorem Felix Portium Festum. Volens autem gratiam praestare Judaeis Felix, reliquit Paulum vinctum.

Notes

22. put them off. St Luke employs the correct legal term for adjourning a case (ἀνεβαλετο).

having most certain knowledge. This knowledge may have been obtained from three sources : —

(a) From Drusilia his wife, who was a Jewess,

(b) From his experience as a governor in Samaria, and subsequently over all Judea.

(c) From intercourse with the disciples of Christ, many of whom lived in Cesarea, e.g. Philip the Evangelist, Cornelius, and his friends and kinsmen, etc.

When Lysias the tribune shall come. There is no reference in Lysias' letter of his intending to visit Cesarea, but it is probable that if he remained in office he was likely to visit this town during the two years that St Paul was imprisoned there. Felix merely gives a plausible motive for deferring the trial, and possibly had been bribed by the Jews to retain him in captivity.

23. a centurion. Either “the centurion ” who had brought St Paul from Jerusalem to Cesarea, or the one in whose charge Felix had placed him.

be easy. Lit. “ to have indulgence or relaxation (ἐχειν τε ανεσιν). The motive for this command is given in verse 26.

to minister. Undoubtedly St Luke was one of these ministering friends. As there was a Christian church in Cesarea, St Paul’s immediate wants were certainly supplied by the alms of the disciples.

24. Felix coming, etc. This was a private interview.

with Drusilla. The subjoined table gives her genealogy.

his wife. At this time she could not have been more than twenty years of age, as she was only six years old when her father died.

a Jew. Used generally for “ Jewess. ” The Bezan text adds here, “ who asked to see Paul and hear the word, and being willing, therefore, to satisfy her, he sent for Paul,” etc.

25. justice and chastity. Two virtues against which Felix had sinned, since Tacitus says that Felix thought he could commit any crime with impunity (cuncta malefacta sibi impune ratus, Ann,, xii. 54), and acted accordingly. This governor, who had married three queens in turn, by his boundless cruelty and profligacy, wielded the power of a king with the temper of a slave” (per omnem sævitiam et libidinem, ius regium servili ingenio exercuit,”— v. 9).

Felix being terrified. This incident in St Paul’s life has a parallel in that of St John the Baptist, whose hold words terrified Herod Antipas. Cf. For Herod feared John, knowing him to he a just and holy man: and kept him, and when he heard him, did many things, and he heard him willingly (St Mark vi. 20).

when I have a convenient time. As far as we know, this convenient time never presented itself.

Two years later Felix was recalled on account of the complaints of the Jews, who accused him to the emperor, but, through the influence of Pallas his brother, he escaped unpunished.

26. that money should he given. Possibly the remembrance of “ alms ” and “offerings,” of which St Paul had spoken, led Felix to conclude that his prisoner was able to offer a substantial bribe as the price of his freedom.

27. when two years were ended. As Felix is supposed to have left Palestine circa 60 A.D., we have here another chronological link in St Paul’s career.

Portius Festus. Festus was appointed by Nero circa 60 A.D., and he held office but a short time, as he died in 62 A.D. Josephus gives him a better character than his predecessor Felix.

to shew the Jews a pleasure. Lit. “to deposit a favour” (χάριτα καταθέσθαι). Felix obliged the Jews that he might later reap some advantage for himself. His servility, however, did not prevent their accusing him of cruelty and injustice.

The Bezan text assigns another reason for St Paul’s detention, and one which may have had some weight. We read there, “ but Paul he left in ward for the sake of Drusilla.” Undoubtedly St Paul’s words on chastity had displeased her.

left Paul bound. He was still in military custody, and probably the relaxations permitted, while there was hope of a bribe, were now withdrawn.

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.

Pages

Wednesday, September 7, 2022

Acts XXVII : 1-8

Notes

Tuesday, September 6, 2022

Acts XXVI : 24-32

Notes

Monday, September 5, 2022

Acts XXVI : 1-23

Notes

Sunday, September 4, 2022

Acts XXV : 23-27

Notes

Saturday, September 3, 2022

Acts XXV : 13-22

Notes

Numbered notes for Herodian family tree

Friday, September 2, 2022

Acts XXV : 1-12

Notes

Thursday, September 1, 2022

Acts XXIV : 22-27

Notes