(16) To whom I answered . . .--The facts of the case are stated with fair accuracy, but there is a certain measure of ostentation in the way in which Festus speaks of "the manner of the Romans." It was, perhaps, natural that a procurator just entering on his term of office, should announce, as with a flourish of trumpets, that he at least was going to be rigidly impartial in his administration of justice. It is fair to state that, as far as we know, his conduct was not inconsistent with his profession.
To deliver any man . . .--The use of the same verb as that which St. Paul had used in Acts 25:16 shows that the arrow shot at a venture had hit the mark. Festus is eager to repel the charge. The words "to die" (literally, unto destruction) are not found in the best MSS., and seem to have been added by way of explanation. The language of the procurator is strictly official. The accused and the accusers are to stand face to face, and the former is to have an opening for his apologia, or defence, in answer to the indictment.
Verse 16.- That it is for it is, A.V.; custom for manner, A.V.; to give up for to deliver... to die, A.V. and T.R.; the accused for he which is accused, A.V.; have had opportunity to make his defense concerning the matter for have license to answer for himself concerning the crime, A.V. To give up (above, ver. 11, note). Have had opportunity to make his defense (τόπον ἀπολογίας λάβοι); see Acts 22:1, note.
25:13-27 Agrippa had the government of Galilee. How many unjust and hasty judgments the Roman maxim, ver. 16, condemn! This heathen, guided only by the light of nature, followed law and custom exactly, yet how many Christians will not follow the rules of truth, justice, and charity, in judging their brethren! The questions about God's worship, the way of salvation, and the truths of the gospel, may appear doubtful and without interest, to worldly men and mere politicians. See how slightly this Roman speaks of Christ, and of the great controversy between the Jews and the Christians. But the day is at hand when Festus and the whole world will see, that all the concerns of the Roman empire were but trifles and of no consequence, compared with this question of Christ's resurrection. Those who have had means of instruction, and have despised them, will be awfully convinced of their sin and folly. Here was a noble assembly brought together to hear the truths of the gospel, though they only meant to gratify their curiosity by attending to the defence of a prisoner. Many, even now, attend at the places of hearing the word of God with great pomp, and too often with no better motive than curiosity. And though ministers do not now stand as prisoners to make a defence for their lives, yet numbers affect to sit in judgment upon them, desirous to make them offenders for a word, rather than to learn from them the truth and will of God, for the salvation of their souls But the pomp of this appearance was outshone by the real glory of the poor prisoner at the bar. What was the honour of their fine appearance, compared with that of Paul's wisdom, and grace, and holiness; his courage and constancy in suffering for Christ! It is no small mercy to have God clear up our righteousness as the light, and our just dealing as the noon-day; to have nothing certain laid to our charge. And God makes even the enemies of his people to do them right.
it is not the manner of the Romans to deliver any man to die; or to give any man to destruction; to pass sentence of death upon him, without hearing his cause, and purely at the request of another, and merely to gratify him:
before that he which is accused have the accusers face to face; so as to speak to his face, or before him, what they have to charge him with:
and have licence to answer for himself, concerning the crime laid against him; and this was also according to the law of the Jews, John 7:51 though Festus, from such an application to him by the chief priests and elders, might conclude that their manner was different, he being ignorant of their laws and customs; but their prejudice to the apostle carried them to act such an illegal part, or at least to desire it might be acted: it is one of the Jewish canons, that it is unlawful for a judge to hear one of the contending parties, before the other is come in.
To deliver any man . . .--The use of the same verb as that which St. Paul had used in Acts 25:16 shows that the arrow shot at a venture had hit the mark. Festus is eager to repel the charge. The words "to die" (literally, unto destruction) are not found in the best MSS., and seem to have been added by way of explanation. The language of the procurator is strictly official. The accused and the accusers are to stand face to face, and the former is to have an opening for his apologia, or defence, in answer to the indictment.
it is not the manner of the Romans to deliver any man to die; or to give any man to destruction; to pass sentence of death upon him, without hearing his cause, and purely at the request of another, and merely to gratify him:
before that he which is accused have the accusers face to face; so as to speak to his face, or before him, what they have to charge him with:
and have licence to answer for himself, concerning the crime laid against him; and this was also according to the law of the Jews, John 7:51 though Festus, from such an application to him by the chief priests and elders, might conclude that their manner was different, he being ignorant of their laws and customs; but their prejudice to the apostle carried them to act such an illegal part, or at least to desire it might be acted: it is one of the Jewish canons, that it is unlawful for a judge to hear one of the contending parties, before the other is come in.