Exegetical and Hermeneutical Commentary of Acts 25:20
And because I doubted of such manner of questions, I asked [him] whether he would go to Jerusalem, and there be judged of these matters.
20. And because I doubted of such manner of questions] Rev. Ver., with ancient authorities, gives “And I, being perplexed how to inquire concerning these things.” The whole subject was a strange one to Festus, and when he found that some Jews in part at least agreed with St Paul, while others of them were his bitter opponents, he could find no better plan than to turn to a Jew for an explanation. He did not himself know how to conduct an inquiry on such a subject, and yet the Jews’ religion, being now allowed by the Empire, must have its causes adjudicated on.
Fuente: The Cambridge Bible for Schools and Colleges
And because I doubted of such manner of questions – See the margin. Because I hesitated about the right way of disposing of them; because I was ignorant of their nature and bearing, I proposed to go to Jerusalem, that the matter might be there more fully investigated. It is obvious, that if Paul was not found guilty of any violation of the laws, he should have been at once discharged. Some interpreters understand this as affirming that he was not satisfied about the question of Pauls innocence, or certain whether he ought to be set at liberty or not.
Fuente: Albert Barnes’ Notes on the Bible
Act 25:20
And because I doubted of such manner of questions, I asked him whether he would go to Jerusalem.
Politeness and piety
1. Festus was at his wits ends through Felixs mismanagement of the case. Now anybody who ever saw the ludicrous awkwardness of a politician suddenly forced to answer a religious question can quite appreciate the embarrassment of Festus. The Jews charged Paul with heresy, treason, and sacrilege. Of treason he could form a judgment; but what did he know about heresy or sacrilege? And he was acute enough to see that the only treason of which Paul was guilty was in supporting a theological King. Manifestly the whole thing was altogether out of his range. But it was of some value that he should make friends with his subjects. And he was surprised to find that his first act of government should put him at such a pitiable disadvantage; so he proposed that Paul should go up to Jerusalem, and be regularly tried by the Sanhedrin. Then the apostle appealed to Caesar. Here fell a new embarrassment upon this unfortunate governor, who had, by law, to send with every prisoner the full report of his case to the emperor. And no one can tell what he would have done about Paul if there had not occurred at the moment an incident promising to be most hopeful.
2. Herod Agrippa, the nominal king of the Jews, suddenly avowed his intention of paying a visit to Festus. This pleased the governor exceedingly. Paul had his rights. Nay, more; he had had his wrongs. And Festus did not know how to defend the one or extenuate the other. But Agrippa, an educated Jew, would understand all the complications that so confused him. So he put the case to him.
3. Festus is the type of a large class of educated, polite persons who look upon religious questions as belonging solely to religious people. They doubt of such manner of questions. They will sometimes indulge in a patronising little discussion; but when invited personally to the tests of a religious experience, they admit they do not understand them, are not interested in them, and respectfully remand all consideration of them fully to such people as will give them intelligent appreciation, and to whose peculiar superstition they belong. Now we do not need to imply reproach upon the character of this class. There is chance here to put in an honest word even for Festus. History makes a very creditable record of his administration, as well as of his reputation generally for candour, courage, and gentlemanly demeanour to all, and this narrative shows him in an amiable light.
4. Now the modern Festus has not, like Festus in Judea, just arrived. His whole early life has been passed within the reach of gospel practices and customs. He has grown up under the force and fervency of religious appeal. What does he think of all these things? Much will depend upon how far they seem likely to go. Festus could get on very well with Agrippa, for the king was one of that cool sort of Pharisees who in all ages hold their piety quite quietly in hand. But when Paul began to preach, and great, honest words of argument and burning appeal began to fly around the audience chamber, he was forced out of his discreet reserve, and exclaimed, Paul, thou art beside thyself; much learning doth make thee mad. And this pretty well represents the feeling with which many men of the world regard the ordinary phenomena of a religious life. They are scrupulously polite towards Christians. Some of them are excellent neighbours and worthy citizens. Only let a man keep within bounds and avoid reckless excitement. There is such a thing as going too far, and so becoming obtrusive. And then they intimate with cool politeness that good breeding may be shown even in ones style of piety; it is best always to be careful, or one may unconsciously become coarse.
5. It cannot have escaped the notice of anyone that there does not seem to have passed across the mind of Festus the thought of examining Christianity. For all his conduct betrays, you might as well think of him as of one raised above the awkward necessity of being saved. And this is the exact lack to be observed in many men of the world. They contemplate religion as simply a phase of human nature, with which they have nothing in common. One would think these calm philosophers had forgotten that they had any souls of their own.
6. It so happens that one of the principles of our religion requires us to arouse others upon this neglect. Here is seen another step of this polite forbearance. We summon men to think, to investigate, to decide. They reply, There are ever so many sects and creeds in the Church; for one, I doubt of such manner of questions; they are out of my line of thinking: they belong to other people. One feels tempted to reply, Well, does your soul, also, your Maker, heavens glory, belong to other people; or earths work, or bells wailing and woe? How did you reach that serene height of undisturbed satisfaction, your past flawless, your present unreproached, your future secure, so that you can look down upon human passion and conflict and toil, and smile as you say, These all seem to have some questions of their own superstition? It is the part of simple kindness to move on, even at the risk of being impolite. The danger is too urgent; the duty is too pressing; the sanctions are too heavy. Men err if they suppose that becoming a Christian can be contemplated as one criticises a new painting with an eye-glass or looking through his hand. (C. S. Robinson, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 20. I doubted of such manner of questions] Such as, whether he had broken their law, defiled their temple; or whether this Jesus, who was dead, was again raised to life.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Festus pretends, that he knew not by what rule those cases were to be decided, nor before what judges; whether before himself or the Jewish sanhedrim. But this is only his pretension: the true cause why he would not acquit Paul, though he knew him to be innocent, we read, Act 25:9, viz. that he might do the Jews a pleasure. He asked Paul this question, Whether he would go to Jerusalem? But with a resolution to have sent him whether he would or not, had he not appealed; but then he durst not: for in certain cases none could hinder appeals, from any judge, to the people in the former times, or to their emperor in the latter times.
Fuente: English Annotations on the Holy Bible by Matthew Poole
20. because I doubted of such mannerof questionsThe “I” is emphatic. “I,” as aRoman judge, being at a loss how to deal with such matters.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And because I doubted of such manner of questions,…. Or was ignorant of them, and knew not what to make of them, or to say to them, and was at an entire loss what to do in this affair:
I asked him whether he would go to Jerusalem, and there be judged of these matters; before the Jewish sanhedrim, who best understood them.
Fuente: John Gill’s Exposition of the Entire Bible
Being perplexed (). Present middle participle of the common verb ( privative and way), to be in doubt which way to turn, already in Mr 6:20 which see and Lu 24:4. The Textus Receptus has after here, but critical text has only the accusative which this verb allows (Mr 6:20) as in Thucydides and Plato.
How to inquire concerning these things ( ). Literally, “as to the inquiry concerning these things.” This is not the reason given by Luke in verse 9 (wanting to curry favour with the Jews), but doubtless this motive also actuated Festus as both could be true.
Whether he would go to Jerusalem ( ). Optative in indirect question after (asked or said) imperfect active, though the present indicative could have been retained with change of person: “Dost thou wish, etc.,” ( , etc.). See Robertson, Grammar, pp. 1031, 1044. This is the question put to Paul in verse 9 though is there used.
Fuente: Robertson’s Word Pictures in the New Testament
1) “And because I doubted of such manner of questions,” (aporoumenos de ego ten peri touton zetesin) “And being perplexed about these kind of things to be debated in court,” when they (the Jews) made the issue a purely theological and philosophical conflict, totally abandoning their primary claim or complaint that he was a seditionist, guilty of treason. Festus frankly stated that he as a Roman judge, was not qualified, nor was Caesar’s court the place, to adjudicate such purely religious matters.
2) “I asked him whether he would go to Jerusalem,” (elegon ei bouloito poreuesthai eis lerousoluma) “I then, at that point, asked him if he wished to go up to Jerusalem,” the center of Jewish worship, tradition, and Jewish law regulations, which Roman law then permitted. It was like asking one if he would mind sitting down before a yellow jacket or hornet nest to talk over their complaints against him, see?
3) “And there be judged of these matters.” (kakei krinesthai peri touton) “And up there be judged concerning these (religious conflict) matters,” that involved a) the law of Moses, b) the resurrection of the dead, and c) Jesus Christ and the testimony and labors of His church, d) and a particular decree of death charge, already loudly declared against Paul publicly and privately in Jerusalem. Such was like asking a young rooster if he would mind going into the cage of a fox or a fox den to be tried by a pack of hungry foxes or wolves, Ecc 5:8; Isa 56:1; Isa 59:14-15. There is a time when every secret thing will be “brought up again,” in judgement, Ecc 12:14; Mat 12:36.
Fuente: Garner-Howes Baptist Commentary
(20) Because I doubted of such manner of questions.Better, I, being perplexed as to the inquiry about these things. The word implies more than mere doubt, and his perplexity is his justification for bringing the matter before a prince who, being a Jew, might be a better judge of the point at issue.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
“And I, being perplexed how to enquire concerning these things, asked whether he would go to Jerusalem and there be judged of these matters. But when Paul had appealed to be kept for the decision of the emperor, I commanded him to be kept till I should send him to Caesar.”
The result was that perplexed about how to deal with such matters he had asked Paul if he was willing to put himself in the hands of a Jewish court, with Festus himself presiding to ensure fairplay (Act 25:9), so that these matters could be decided by Jewish experts. This had seemed to him the best solution. Who better to decide such matters? (He was as yet unaware of the intricacies of the Jewish mind, nor of the make up and different beliefs of that court, and the deep divisions within it. Nor of how skilled the chief priests were at obtaining their own way. Nor was he yet aware of the strong national feeling and religious bigotry that existed among the Jews. Nor had he recognised that it would almost have been a case of the accusers also being the judges).
But Paul had not been happy with such a suggestion and had appealed to Caesar to decide the matter, which was his right. Thus he had commanded that he be kept in custody until he was able to send him to Caesar. But now he had the dilemma of what charges he was to ask Caesar to judge him on.
Fuente: Commentary Series on the Bible by Peter Pett
20 And because I doubted of such manner of questions, I asked him whether he would go to Jerusalem, and there be judged of these matters.
Ver. 20. And because ] He tells not Agrippa, that to gratify the Jews (who in all likelihood had bribed him) he asked, whether he would go up to Jerusalem; but pretends another matter. Nature need not be taught to tell her own tale, or to make the best of her own case, bad though it be. And this is incident to the very best, as to do what we can to hide our bodily deformities, so our moral defects and frailties. What dost thou here, Elias? saith God. I have been very zealous for the Lord of hosts, saith he. He had rather say so, than, I was fearful of Jezebel, and here I hide me from her malicious pursuit. But were it not better to speak out, and to acknowledge all with aggravation of circumstances? since such only find mercy as in confession show the Lord the iniquity of their sin, the filthiness of their lewdness, the abomination of their provocations.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
20. ] See the real reason why he proposed this, Act 25:9 . This he now conceals, and alleges his modesty in referring such matters to the judgment of the Jews themselves. This would be pleasing to his guest Agrippa.
. ] so , Soph. d. Tyr. 980; and , Antig. 372.
] There is a mixed construction between ‘ I said, wilt thou ?’ as in Act 25:9 , and ‘ I asked him whether he would .’
Fuente: Henry Alford’s Greek Testament
Act 25:20 . : “being perplexed how to inquire concerning,” R.V., omitting , the verb . talking a direct accusative. See above on Act 2:12 . Festus might have truly said that he was perplexed, as he still was, concerning Paul, and it is possible that the positive motive assigned for his action in Act 25:9 was an honest attempt on his part to get more definite information at Jerusalem than he would obtain in Csarea but we know how St. Paul viewed his question. On the other hand he may have wished to conceal his real motive (Weiss).
Fuente: The Expositors Greek Testament by Robertson
because, &c. Literally I, being at a loss (Greek. aporeomai. Only here; Joh 13:22. 2Co 4:8. Gal 1:4, Gal 1:20).
of such manner of queetions. Literally for (Greek. eis) the enquiry (Greek. zetesis. Only here; Joh 3:25. 1Ti 1:4; 1Ti 6:4. 2Ti 2:23. Tit 8:9. Compare Act 25:19)
concerning (Greek. peri) these things.
asked = said.
whether = if. App-118.
would = would be willing (Greek. boulomai. App-102.) to.
Fuente: Companion Bible Notes, Appendices and Graphics
20.] See the real reason why he proposed this, Act 25:9. This he now conceals, and alleges his modesty in referring such matters to the judgment of the Jews themselves. This would be pleasing to his guest Agrippa.
. ] so , Soph. d. Tyr. 980; and , Antig. 372.
] There is a mixed construction between I said, wilt thou? as in Act 25:9, and I asked him whether he would.
Fuente: The Greek Testament
Act 25:20. , being in doubt) Thou oughtest to have inquired, Festus. An elegant construction, . Scapula has examples.-) are tne things which are the subjects of inquiry, Act 25:19 : , the act of inquiry or question. The is the object (or subject) of inquiry, .-[ , to Jerusalem) Here Festus is silent as to his dangerous purpose (counsel), which he had taken up through desire to favour the Jews against Paul.-V. g.]
Fuente: Gnomon of the New Testament
doubted of such manner of questions: or, was doubtful how to enquire hereof, etc
I asked: Act 25:9
Reciprocal: Mat 13:19 – and understandeth Mar 4:15 – these Joh 10:20 – why Joh 18:35 – Amos I Act 10:17 – while Act 23:29 – questions Act 26:3 – because Act 26:24 – Festus
Fuente: The Treasury of Scripture Knowledge
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Act 25:20. The above opinions are all that Festus stated to Agrippa as his reason for proposing moving the case to the Jewish courts in Jerusalem, there to be tried by him. However, verse 9 gives us another motive he had for the proposal.
Fuente: Combined Bible Commentary
Act 25:20. And because I doubted of such manner of questions, I asked him whether he would go to Jerusalem, and there be judged of these matters. Festus hardly represents here the whole truth. No doubt he did wish to be informed more fully concerning the real ground of the bitter enmity which existed between Paul and the Sanhedrim. He felt, whatever the grave point at issue was, it was one of the burning questions which was then agitating the unhappy and distracted province over which he had just been appointed ruler; and it behoved him as a wise politician to make himself acquainted as soon as possible with the varied details of this Christianity in which Paul was a leading spirit, and which was evidently so hateful to the ruling body among the Jews. This full information he felt he could only get at the centre of Jewish life, Jerusalem, the headquarters of their religion. It was therefore quite true to allege this desire of his to get perfect information as the reason which prompted him to wish to have the trial of Paul conducted by the Sanhedrim in the Holy City. But he kept in the background another powerful motive which had influenced him in his proposition to the apostle to remove the scene of trial, and to substitute Jewish for Roman forms of law in his case, viz. his own desire to acquire popularity among the Jews (see Act 25:9).
Fuente: A Popular Commentary on the New Testament
Act 25:20-21. And because I doubted of such manner of questions Whether they were dangerous to the state and punishable, and whether I was a competent judge of them; I asked him whether he would go to Jerusalem I proposed that the cause should be adjourned to the Jewish courts, as best able to take cognizance of an affair of this nature. But when Paul appealed to Augustus Being apprehensive, as I plainly perceived, of some clandestine attempt upon his life; I commanded him to be kept Under confinement as before; till I might send him to Cesar By some convenient opportunity.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
See notes on verse 14