 |  |
#51.
From Jerusalem to Rome (22: 1 - 28: 22).
Paul before Festus and Agrippa (25: and 26:).
pp. 99 - 105
We concluded our last article at the point where Felix, "willing to shew the Jews a
pleasure, left Paul bound" (Acts 24: 27), and we must now take up the narrative again
at the beginning of chapter 25:
Festus, who appears in the last verse of chap. 24: and the first verse of chap. 25:,
provides us with one of the few certain dates in the chronology of the Acts. As Festus
died in A.D.61, and Felix was recalled in A.D.60, there can be no doubt as to the dating
of this new chapter.
The narrative of Acts 25: speaks of Festus in a more favourable light than was the
case with Felix. Festus certainly attempted to administer "even-handed" justice, and
Josephus says of him: "Festus succeeded Felix as procurator, and made it his business to
correct those that made disturbances in the country" (D. J. 2: 14. 1).
Three days after his arrival at Cęsarea Festus went up to Jerusalem, and one of his
first interviews would undoubtedly have been with the High Priest. By this time Ananias
had been superseded by Ishmael, the son of Fabei (see Josephus Ant. 20: 8, 8), but,
although there had been a change in the person of the High Priest, it is evident that there
had been no change in the attitude of the Jews themselves towards the prisoner at
Cęsarea. The High Priest desires of Festus a "favour", intending that, if the request were
granted, Paul should be waylaid and killed before he could reach Jerusalem. However,
Festus maintains the Romans standard of justice and replies:
"It is not the manner of the Romans to deliver any man to die, before that he which is
accused have the accusers face to face, and have licence to answer for himself concerning
the crime laid against him" (Acts 25: 16).
As Lewin comments: "The answer of Festus was such as became an imperial Prefect,
and worthy of being written in letters of gold."
Festus did, however, attempt one concession, and asked Paul whether he would be
willing to go up to Jerusalem to be tried by the Sanhedrin, under his protection
(Acts 25: 9). However, the Apostle knew that he was to witness at Rome, and, cutting
short any further bargainngs with justice, he pronounces the irrevocable words "Cęsarem
appello".
"I stand before Cęsar's tribunal, and there ought my trial to be. To the Jews I have
done no wrong as thou knowest full well. If I am guilty, and have done anything worthy
of death, I refuse not to die; but if the things whereof these men accuse me are nought,
no man can give me up to them. I APPEAL UNTO CĘSAR" (Acts 25: 10, 11
Conybeare & Howson).