The contrast between the two trials needs careful attention. "On the second occasion, when Paul was tried before Festus, the Jews had no orator to plead for them, so the trial degenerated into a scene of passionate clamor, in which St. Paul simply met the many accusations against him by calm denials." The Jews seem to have brought no witnesses, and the apostle knew well enough that no Roman judge would listen to mere accusations unsupported by testimony. On the one side was accusation without witness; it was enough if, on the other side, there was the plea of "not guilty," and the solemn protestation of innocence. The charges so clamorously made were:

1. Of Paul's heresy. He was declared to be a renegade Jew, whose teachings were proving most mischievous, and striking at the very foundations of the Mosaic religious system. St. Paul answered with an emphatic denial. He was but proclaiming those very truths for the sake of which the Mosaic system had been given, and of which it had testified, and for which it had been the preparation.

2. Of Paul's sacrilege. This was, in the view of formal religionists, the height of all crime. Their charge rested on a statement of fact: this Paul had brought Trophimus, an Ephesian, into the temple, in order to pollute their temple and offer them an open insult. This Paul simply denied. There was no such fact. He had not brought Trophimus into the temple; and, if the Roman governor took any notice at all of this charge, he would certainly have demanded witnesses to prove the fact, and have thrown the burden of finding the necessary witnesses on the accusers, and not on the prisoner. 3. Of Paul's treason. This the Jews could only insinuate, but this point they hoped would especially influence Festus. Such a man must be dangerous to the state; popular tumults have attended his presence in every city where he has gone. He ought not to be set at liberty. Festus was not in the least likely to be frightened into doing an injustice, and could read the character of his prisoner too well to pay any heed to their clamor and their insinuations. "If there was a single grain of filth in the Jewish accusations, Paul had not been guilty of anything approaching to a capital crime." It may be impressed that

(1) there are times in a man's life when he is called upon to make a full defense of himself against any charges that may be brought against him. This is especially necessary when the charges take definite shape. and seem to have sanction and support. But

(2) there are times in life when a man should attempt no defense, but stand firmly on his plea of innocence, and wait his time for his righteousness to become clear as the noonday, This is best when the charges are vague, and evidently the results of misrepresentation and slander. It is hopeless to attempt the correction of such evils; we can only live them down. Our conduct must depend on the nature of the attack that is made on us. Even if specific charges are made, we may find it wisest to do as the apostle did, and throw the burden of proof altogether upon our accusers. - R.T.

It is different —

I. FROM THE EFFRONTERY OF THE HYPOCRITE; for the Christian only makes use of a defence founded on fact (ver. 8).

II. FROM THE DEFIANCE OF THE WICKED; for the Christian refuses no judicial examination (vers. 9, 10).

III. FROM THE OBSTINACY OF THE LITIGIOUS; for the Christian submits to every just decision.

(Robe.)

I. THE WORLD HAS MANY GRIEVOUS COMPLAINTS AGAINST THE CHRISTIAN. The Jews, who were the spirit of the world incarnate, had many indeed against Paul which were perfectly true. He was a constant source of irritation because he was a standing menace to their moral corruptions, their superstitious traditions, the policy and ambition of their priests, and their wholesale apostasy from God. So is the Christian an uncompromising enemy to the world's darling sins, its base pleasures, its unworthy methods, and its low aims. Hence there can be no peace between the two.

II. THESE ARE NOT THE COMPLAINTS THAT ARE PREFERRED. The Jews knew better than to air their real grievances, so they accused Paul of offences against their best institutions — the law and the temple, and of treason against the state. So the world masks its real grievances, and charges the Christian with enmity against man's best interests.

1. Happiness. How often has Christianity been charged with moroseness? Not only does it deprive men of the means of enjoyment, but inculcates practices calculated to produce positive pain.

2. Progress. How its precepts would impede the course of commerce, arms, personal and national aggrandisement, thought, etc.

3. Political order. How can a man who lives for another world take an absorbing and influential interest in this?

III. FOR THE OVERT COMPLAINTS OF THE WORLD THE CHRISTIAN SHOULD HAVE A PROMPT ANSWER. Paul's answer was a model of promptness: and it was true. He had put the law in its proper place and had everywhere vindicated its true functions. As for the temple, he had honoured it, and by that very act had imperilled his life. As for Caesar, the emperor had no more loyal subject, and none more solicitous of promoting loyalty throughout the empire. And against the world's accusation the Christian can say —

1. That Christianity alone can and does promote the true happiness of man.

2. That Christianity has been and is the truest friend of the world's progress.

3. That the Christian by the doctrine of a future life is bound to maintain the best interests of this.

IV. THE CHRISTIAN SHOULD REFUSE TO BE ARRAIGNED BEFORE THIS WORLD'S TRIBUNALS AND SHOULD MAKE HIS APPEAL TO THE HIGHEST. Paul knew that justice at the hands of his accusers was out of the question, and therefore appealed to the only bar at which it was likely to be obtained. So the Christian, if he be wise, will decline the world's arbitrament. By it he is condemned already. What use therefore of appealing to it? But there is One who judges with righteous and infallible judgment, and he may appeal with confidence to Him. Let men frown as they may, clamour as they may — the Christian need not be frightened and should not give way for an instant. His court of appeal is the judgment seat of Christ.

(J. W. Burn.)

I. THE MOTIVE BY WHICH IT IS ACTUATED. Festus was willing to do the Jews a pleasure that he might stand the higher in their esteem. This was necessary to his personal comfort, for he knew the race that he had to govern. This was desirable for the ultimate ends he had in view — successful administration; royal favour. It is remarkable that with the examples of Pilate and Festus before him he should hope to succeed.

1. This motive is a base one. Ambition to please the good and to improve the bad is laudable; but ambition to please the basest is self-degradation.

2. This motive seldom succeeds. Witness Pilate and Festus.

II. THE SACRIFICES IT ENTAILS. Festus proposed to undertake the toilsome journey to Jerusalem. But to what inconveniences is a popularity hunter obliged to subject himself. He must go where those whom he desires please, and do what they would have him do. Hence the toilsome days and sleepless nights of the popular preacher or politician. He who would really serve his race is not exempt from sacrifice; but he has compensations which the mere popularity seeker wets not of.

III. THE DEGRADATION TO WHICH IT STOOPS. Here is a Roman judge armed with all the authority that Caesar could confer, willing to surrender that authority and to bow to that which was already discredited. And the man who would be popular has often to descend from the highest ground to the lowest, from a sense of justice, honour, and the fitness of things to pander to the base inclinations or passions of the mob.

IV. THE ACCIDENTS TO WHICH IT IS LIABLE. Suppose Paul had been tried at Jerusalem. Had the case gone against him he would certainly have appealed, and Festus would have had to endorse the appeal. In that event his popularity would have indeed been brief. And what a little thing has often sufficed to dash a popular idol to the ground! Both preachers and statesmen know this.

V. THE FRUSTRATION TO WHICH IT IS DOOMED. Suppose Festus had succeeded, how long would he have enjoyed his popularity? In two short years he was where the objects of the idolatry and the execration of the mob alike lie together. Sic transit gloria mundi. Conclusion: The best course is to do the right and thus seek God's pleasure, whether man is pleased or not.

(J. W. Burn.)

This is a proof —

1. Of conscience void of offence before God and man.

2. Of a humble submission to Divinely ordained authority.

3. Of an evangelical and sober avoidance of an unnecessary martyrdom.

4. Of an unwearied zeal for the extension of the kingdom of God.

(K. Gerok.)

Where may a Christian seek his denied rights? He may appeal —

1. From the sentence of the wicked to the judgment of the righteous.

2. From the passions of the moment to the justice of the future.

3. From the opinions of the world to the testimony of his own conscience.

4. From the tribunal of man to the judgment seat of God.

(K. Gerok.)

Unto Caesar thou shalt go. —

I. WHENCE THIS DECISIVE SENTENCE PROCEEDED.

1. From Festus as the speaker.

2. From Paul as the wisher of it.

3. From the Lord as the designer and confirmer of it.

II. TO WHOM IT RELATED.

1. To Paul as its subject.

2. To the Romans, who should soon be affected by it — many were converted by Paul.

3. To the world in general.

III. THE RESULTS WHICH FOLLOWED IT.

1. The plan of the Jews for Paul's murder was frustrated.

2. Paul's wish to go to Rome was fulfilled.

(J. H. Tasson.)

Agrippa, Augustus, Bernice, Felix, Festus, PaulCaesarea, JerusalemAnswering, Anything, Caesar, Cesar, Commit, Committed, Defence, Defense, Either, Jewish, Jews, Law, Making, Nothing, Offence, Offended, Offense, Paul, Regard, Reply, Sin, Sinned, Temple, Whatever, Wrong, Yet1. The Jews accuse Paul before Festus.
8. He answers for himself,
11. and appeals unto Caesar.
14. Afterwards Festus opens his matter to king Agrippa;
23. and he is brought forth.
25. Festus clears him of having done anything worthy of death.

Acts 25:8

     5362   justice, believers' lives

Acts 25:1-12

     5108   Paul, life of
     5203   acquittal
     5593   trial

Acts 25:6-8

     5944   self-defence

Acts 25:8-9

     8427   evangelism, kinds of

1 Cor. 15:3-4. Foundation Truths.
[4] "I delivered unto you first of all that which I also received, how that Christ died for our sins according to the Scriptures; "And that He was buried, and that He rose again the third day according to the Scriptures."--1 Cor. 15:3-4. THE text which heads this paper is taken from a passage of Scripture with which most Englishmen are only too well acquainted. It is the chapter from which the lesson has been selected, which forms part of the matchless Burial Service of the Church of England. Of …
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