Exegetical and Hermeneutical Commentary of Acts 25:23
And on the morrow, when Agrippa was come, and Bernice, with great pomp, and was entered into the place of hearing, with the chief captains, and principal men of the city, at Festus’ commandment Paul was brought forth.
23. with great pomp ] The children follow in the steps of their father, who formerly had sat on his throne in Csarea arrayed in royal apparel, to listen to the flatteries of the Tyrian deputation (Act 12:21).
were entered ] The A.V. of 1611 has “was entered,” and so it will in consequence be found printed in most English Bibles. The correction is required by the original which is plural. So Rev. Ver.
the place of hearing
chief captains ] The Greek word chiliarchos is constantly used in N. T. for the “prefect” of a Roman cohort.
Fuente: The Cambridge Bible for Schools and Colleges
23 27. Assembly of the Court and address of Festus
Fuente: The Cambridge Bible for Schools and Colleges
With great pomp – Greek: with much phantasy phantasias; with much show, parade, and splendor. It was an occasion on which he could exhibit much of the splendor of royalty, and he chose to do it.
Into the place of hearing – The court-room, or the place where the judges heard and tried causes.
With the chief captains – Greek: the chiliarchs; the commanders of 1,000 men. It means here that the military officers were assembled. The principal men of the city. The civil officers, or the men of reputation and influence.
Fuente: Albert Barnes’ Notes on the Bible
Verse 23. With great pomp] ; With much phantasy, great splendour, great parade, superb attendance or splendid retinue: in this sense the Greek word is used by the best writers. Wetstein has very justly remarked, that these children of Herod the Great made this pompous appearance in that very city where, a few years before, their father, for his PRIDE, was smitten of God, and eaten up by worms! How seldom do the living lay any of God’s judgments to heart!
The place of hearing] A sort of audience chamber, in the palace of Festus. This was not a trial of Paul; there were no Jews present to accuse him, and he could not be tried but at Rome, as he had appealed to Caesar. These grandees wished to hear the man speak of his religion, and in his own defense, through a principle of curiosity.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
With great pomp; the state, attire, and retinue used in this solemnity is much undervalued by the term the Holy Ghost here gives it (); intimating, that all worldly glory is but in opinion and appearance merely, and that as a show it passeth away.
Paul was brought forth; here is a great difference indeed between these great persons thus adorned and accompanied on the one side, and Paul, the prisoner, (, the chained, as he is called, Act 23:18), on the other side; yet holy Paul, with great reason, prefers his condition before theirs. He does not desire to partake with them in their ease and splendour, but with Christ in his disgrace and sufferings, Phi 3:10.
Fuente: English Annotations on the Holy Bible by Matthew Poole
23. when Agrippa was come, andBernice, with great pompin the same city in which theirfather, on account of his pride, had perished, eaten up by worms[WETST].
with the chief captains(Seeon Ac 21:32). JOSEPHUS[Wars of the Jews, 3.4.2] says that five cohorts, whose fullcomplement was one thousand men, were stationed at Csarea.
principal men of thecityboth Jews and Romans. “This was the most dignifiedand influential audience Paul had yet addressed, and the prediction(Ac 9:15) was fulfilled, thoughafterwards still more remarkably at Rome (Act 27:24;2Ti 4:16; 2Ti 4:17)[WEBSTER and WILKINSON].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And on the morrow, when Agrippa was come,…. Into the hall, or court of judicature:
and Bernice; his sister, along with him:
with great pomp: in rich dress, with the “regalia”, or ensigns of royalty carried before them, and attended with a large train and retinue of servants:
and was entered into the place of hearing; the causes that were tried in court, that particular part of the hall, which was assigned for that purpose; for as there were the proper places for the judge and council, and for the plaintiffs and defendants, so for those that came to hear:
with the chief captains; or tribunes, who had the command of the Roman soldiers; and who had each of them a thousand men under them, as their title signifies:
and principal men of the city; that is, of Caesarea; the magistrates, and chief inhabitants of the place:
at Festus’s commandment Paul was brought forth; and became a spectacle to a vast number of men, as he himself says; and which in part fulfilled what Christ had foretold to his disciples, that they should be brought before kings and governors for his sake; see 1Co 4:9.
Fuente: John Gill’s Exposition of the Entire Bible
When Agrippa was come and Bernice ( ). Genitive absolute, the participle agreeing in number and gender (masculine singular, ) with , being added as an afterthought.
With great pomp ( ). is a Koine word (Polybius, Diodorus, etc.) from the old verb (Heb 12:21) and it from , common verb to show, to make an appearance. This is the only N.T. example of , though the kindred common word (appearance) occurs twice in the sense of apparition or spectre (Matt 14:26; Mark 6:49). Herodotus (VII. 10) used the verb for a showy parade. Festus decided to gratify the wish of Agrippa by making the “hearing” of Paul the prisoner (verse 22) an occasion for paying a compliment to Agrippa (Rackham) by a public gathering of the notables in Caesarea. Festus just assumed that Paul would fall in with this plan for a grand entertainment though he did not have to do it.
Into the place of hearing ( ). From (to be a hearer) and, like the Latin auditorium, in Roman law means the place set aside for hearing, and deciding cases. Here only in the N.T. Late word, several times in Plutarch and other Koine writers. The hearing was “semi-official” (Page) as is seen in verse 26.
With the chief captains ( ). , each a leader of a thousand. There were five cohorts of soldiers stationed in Caesarea.
And the principal men of the city ( ‘ ). The use of ‘ , like our French phrase par excellence, occurs here only in the N.T., and not in the ancient Greek, but it is found in inscriptions of the first century A.D. (Moulton and Milligan’s Vocabulary). in medical writers is any protuberance or swelling. Cf. our phrase “outstanding men.”
At the command of Festus ( ). Genitive absolute again, “Festus having commanded.”
Fuente: Robertson’s Word Pictures in the New Testament
1) “And on the morrow,” (te oun epaurion) “Therefore on the following day,” after Festus had rehearsed Paul’s present religious and legal state or condition, as he had observed it, to Agrippa, his brother-in-law King.
2) “When Agrippa was come, and Bernice,” (elthontos tou Agrippa kai Bernikes) “When Agrippa and Bernice his wife arrived,” or his mistress-sister who was allegedly living a life of incest with him.
3) “With great pomp,” (meta polles phantasias) “With much fanfare,” pomp, or public display, such as befit the kings of that day – In royalty robes and splendid insignia, they were paraded in, under protection of a marching retinue, they entered the open theatre court.
4) “And was entered into the place of hearing,” (kai eiselthonton eis to akroaterion) “And had entered and found a prominent place in the audience (the theater),” for the hearing of Paul by the seaside, the praetorium hall of the court in Caesarea.
5) “With the chief captains,” (sun te chiliarchois) “In company, close association or identity with, the chief captains,” of the Roman band, under their security guard presence.
6) “And the principal men of the city,” (kai andrasin tois kat’ eksochen tes poleos) “And closely identified with the officials or prominent men of the city,” both Romans and Jews who gloried in being socially and intimately near the king who was brother-in-law to their governor.
7) “At Festus’ commandment Paul was brought fort
(kai keleusantos tou Phestou echthe ho Paulos) “And when Festus commanded (gave the orders) Paul was brought forth,” on public parade, as a caged or chained animal (lion), as he was made a spectacle for a moment, before the world, 1Co 4:9. This was the most influential and dignified audience Paul had ever had occasion to address- – -yet it fulfilled Act 9:15; Act 27:24; 2Ti 4:16-17,
Fuente: Garner-Howes Baptist Commentary
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23. And on the morrow. Agrippa and his sister do not come like humble disciples of Christ, but they bring with them such pomp and gorgeousness as may stop their ears and blind their eyes; and it is to be thought that like haughtiness of mind was joined with that gorgeous and great pomp. No marvel, therefore, if they were not brought to obey Christ. Notwithstanding, it seemeth that Luke maketh mention of the pomp, that we might know that, in a great assembly, and before choice witnesses, whose authority was great, Paul had leave granted not only to plead his matter as a party defendant, but also to preach the gospel. For he cometh forth as in the person of a teacher, that he may set forth the name of Christ. So that the truth of God brake out of his bands, which was forthwith spread abroad everywhere with a free course; yea, it came even unto us. By this word φαντασια, Luke understandeth that which we call commonly preparation or pomp. − (607) But there must other furniture be brought unto the spiritual marriage of Jesus Christ. −
(607) −
“
Apparentiam,” show.
Fuente: Calvin’s Complete Commentary
CRITICAL REMARKS
Act. 25:23. The chief captains were the chiliarchs or commanders of the cohorts stationed at Csareawhich cohorts were five in number (Jos., Wars, III. iv. 2).
Act. 25:24. All the multitude of the Jews, the procurator says, had dealt with or made suit to him because the Jewish rulers in their action had only interpreted the popular outcry against the apostle (Hackett), or because a crowd may have gone with them to the procurators residence in order to enforce their application by clamouring for the same object (Meyer).
Act. 25:25 supplies a valuable attestation of the governors conviction that Paul had committed nothing worthy of deathi.e., was practically innocent of the charges preferred against him.
Act. 25:26. No certain thing to write.In cases of appeal it was necessary to transmit to the emperor a written account of the offence charged as having been committed, and also of all the judicial proceedings that may have taken place in relation to it. Documents of this description were called apostoli or liter dimissori (Hackett). My Lord, , Dominus, was a title which neither Augustus nor Tiberius would accept because it implied the relation of master and slave, and because properly it belonged only to the gods (Tacit., Annals, ii. 87; Suetonius, Aug., 53), Caligula and all the emperors who followed him had no such scruples. The use of it now by Luke, when a few years earlier it would have been inappropriate, is another mark of historical veracity.
HOMILETICAL ANALYSIS.Act. 25:23-27
A Third Hearing before Agrippa and Bernice; or, Festuss Excuse for calling forth his Prisoner
I. The brilliant assemblage.The persons composing it were the most illustrious of the day, the lite and fashion of Csarea.
1. A Roman governor. Porcius Festus, Felixs successor, who had recently entered on his procuratorship over Palestine (A.D. 6062), and who in some degree succeeded in restoring order to the country which had been seriously disquieted during his predecessors reign (Jos., Ant., XX. viii. 9, 10). Of these Roman governors generally, not inaptly styled a splendid series of provincial administrators, it has been said we can find among them examples occasionally of cruelty, occasionally of rapacity, but never of incompetence (Waddington, Fastes des Provinces Asiatiques, p. 18; quoted by Ramsay in The Church in the Roman Empire, p. 174).
2. A royal pair. Agrippa II., the last of the Herods (born in 27 A.D., made King of Chalcis A.D. 50, died A.D. 100, in the third year of Trajan), accompanied by his beautiful sister Bernice, who had once been, through marriage with Polemon, Queen of Cilicia, Pauls native province (see preceding Homily and Critical Remarks on Act. 25:13). Kingly dignity and queenly loveliness are gifts bestowed on few. When attended by moral elevation and grace, they become both worthy of admiration and powerful in influence. When dissociated from these, and much more when allied with depravity, as was the case in Agrippa and Bernice, they attract towards themselves the scorn and contempt of all good men and women.
3. A company of officers. Five in number, these were the military tribunes, or commanders of the imperial forces stationed at the garrison, who waited on and served the procurator, and whose presence on this occasion was, no doubt, intended to put honour on Festuss distinguished guests, if not to overawe the lonely prisoner who was about to be summoned forth before such august notabilities. If the former, it was all the honour the sinful pair were worth receiving, and perhaps all they could have appreciated; if the latter, it signally failed in accomplishing the end for which it was designed.
4. A group of magistrates. The principal men of the city, the civic authorities of Csarea, were probably accustomed to receive invitations from the governor when great occasions were going forward in the palace.
II. The splendid auditorium.The palace of Herod (see on Act. 23:35).
1. A scene of magnificent displays. It was within this gorgeous chamber that the kings and governors of past days had been wont to hold their celebrations, when, as on the present occasion they exhibited all the pomp and paraphernalia that were supposed to lend lustre to their royal and imperial majesties. The account of what took place on this memorable day reads like a description given by one who had been an eyewitness of the scene: The splendour of the procession and the glittering appearance of the court, crowded with those royal and princely personages and their retinue, Roman and Jewish guards, the Sanhedrim officials, the stately garb of the high priest and his fellows, the head of the hierarchy of Israel (it is doubtful, however, if these were present), must have been very striking; all honour on this occasion was evidently shown to King Agrippa II., the last Jew who legally bore the royal title (Spence).
2. A hall of bloody memories (see on Act. 23:35). It would hardly be possible for Agrippa to forget the tragic associations which adhered to the place in which they were then assembled. The blare of trumpets might dull, but would not be able to altogether shut out the cries of murdered men and women that in imagination he heard echoing through the hall. The magnificence of the scene before him would not prevent him from seeing on its marble pavement stains of blood, which to other eyes may have been invisible
3. A place of gracious opportunities. Such an opportunity had been given to Felix and Drusilla when Paul reasoned before them of righteousness, temperance, and judgment to come (Act. 24:24); and such another was about to be afforded to the gay company then assembled within its walls.
III. The noteworthy prisoner.Paul, the apostle of the Gentiles, now the prisoner of Jesus Christ (Eph. 3:1). Remarkable for three things:
1. The evil reputation he enjoyed at the hands of his countrymen. All the multitude of the Jews, both at Jerusalem and at Csarea, cried out that he was no longer worthy to live. Could they have obtained their desire he should instantly have been torn to pieces, or stoned to death. And yet he was the noblest man that Palestine had producedwhether for excellence of talent, nobility of soul, or beneficence of life! Verily the world does not always know its great or good men. Paul at this moment might have taken to himself for consolation the eighth beatitude (Mat. 5:11).
2. The baseless character of the charges preferred against him. Three times over he had been put upon his trialbefore the council (Act. 23:9; Act. 23:29), before Felix (Act. 24:22), and before Festus (Act. 25:18)and each time the verdict had been practically given in his favour. He had committed nothing worthy of death, or of imprisonment. And yet he was remanded to confinement! God moves in a mysterious way, His wonders to perform. Paul had still to preach the gospel to Agrippa, and to his countrymen at Rome; and for both reasons he was yet, in Gods providence, detained as a prisoner.
3. The noble courage he had all through displayed. Never quaking through fear of man, never shrinking from the severest ordeals, never apologising for the message he delivered, never pleading with his persecutors for mercy, but always only for justice, never hesitating to proclaim the glorious truths of Christ crucified and risen, of which he had been appointed a witness and herald; but always calm, heroic, self-forgetful, earnest, tender, and confident. Probably a more sublime testimony to the efficacy of Divine grace in supporting a faithful minister of the gospel amid weakness, weariness, pain, shame, hardship, and oppression has never been furnished to the Church or the world!
IV. The trumpery excuse.After a pompous harangue the governor pretends to give an explanation to his guests of the reason why he had commanded the apostle to be fetched from his confinement. The excuse was
1. Ostensibly good. Having determined to forward Paul to Rome, it was unreasonable to send on a prisoner for judgment without specifying the charges that had been brought against him. No doubt; and it was illegal as well, since Roman law demanded that such a document should accompany every case that was transmitted to the emperor. Then he had nothing certain to write about the case and hoped that Agrippa, being a Jew, might assist him to the better understanding of its intricacies. This, too, was a proper course to follow, if it really was so that he felt at a loss what to report to the Emperor.
2. Barely true. Festus understood perfectly that Paul had committed nothing worthy of deaththat was one certain thing he could have written. Festus knew that Pauls offence was neither social nor political, but only ecclesiastical and religious, and that as yet the policy of Rome was not to intermeddle with such disputeswhich was a second certain thing he could have reported to Augustus. Besides, Festus knew that the real reason for Pauls production was to afford Agrippa and Bernice an opportunity of hearing that remarkable man. Hence, in a strict sense, Festuss explanation was not precisely in accordance with truth.
Learn.
1. The mystery of Divine providence, which seats an Agrippa upon the throne and consigns a Paul to a prison.
2. The insignificance of earthly pomp when compared with the glory of moral and religious worth, as seen in the external decoration of Agrippa and Bernice, when set alongside of the inner graces of Paul.
3. The truth of Jesus Christs predictions that His servants should suffer persecution (Mat. 10:18; Mar. 13:9; Luk. 21:12), and in particular that Paul should bear His name before kings (Act. 9:15).
4. The infatuation which sometimes impels communities to hate and even slay their best men. Seen in the conduct of the Jews towards Paul.
5. The involuntary testimony that the world is often compelled to bear as to the moral excellence of Christiansillustrated by Festuss declaration concerning Paul.
6. The disregard for strict truth which is often found in great no less than in mean men.
7. The unreasonableness of continuing a man in prison against whom it is difficult to find a charge that will bear writing down.
HINTS AND SUGGESTIONS
Act. 25:23. A Christian Service in a Strange Place.
I. The cathedral, church, or chapel. The judgment hall in Herods palace. This hall had been built by wicked hands, had been often stained with blood, had frequently echoed to the cries of despair and the shouts of bacchanalian revelry, and had more than once reverberated to the sound of Paul. But any place will do to preach the gospel in.
II. The congregation.
1. Brilliant. Consisting of the civic and military dignitaries of Csarea, the aristocracy and fashion of its population.
2. Mixed. Comprising persons of royal birth, and persons of low degree, statesmen and rulers with their servants and subjects.
3. Sinful. All alike needful of the gracious blessings of the gospel. Of different degrees of wickedness, they were one in this, that all needed salvation.
III. The preacher.
1. A shackled prisoner. Paul, when he stood before that gay throng which crowded Herods judgment hall, was chained by his right hand to a Roman soldier.
2. A spiritual freeman. In all that company Paul alone was possessed of true liberty.
He is the freeman whom the truth makes free
And all are slaves besides (Cowper).
3. A fearless prophet. Conscious of innocence, and depending on his Lord, Paul was not abashed before so much material splendour and earthly glory.
4. An eloquent orator. Sufficiently proved by the oration he delivered when called upon to speak in his de fence
(26.).
IV. The sermonThe apology he uttered, setting forth:
1. The groundless character of the charges advanced against him. Thus confirming the conclusion at which Festus had already arrived (Act. 25:25).
2. The supernatural character of the call which had transformed him into a Christian apostle. Thus explaining that his countrymen, in seeking his death, were practically fighting against God.
3. The necessary character of his mission to the Gentiles. Thus showing that in all he did he was acting under the impulse of a higher will than his own (see chap. 26).
Act. 25:24. Behold this Man! (Compare Joh. 19:5 : Behold the Man!)
I. An Israelite indeed, and yet hated by his co-religionists.They had lost the inner kernel of the Old Testament religion, and were trying to live upon the husk; they had abandoned the spirit, and were become slaves of the letter. He, on the other hand, had cast aside the letter, and was living on the spirit of it, had thrown away the husk, and was retaining the kernel.
II. An innocent man, and yet consigned to prison.In this certainly he was not worse treated than his Master had been, who, though He did no sin, was yet put to death as a common malefactor. Though the law was not made for a righteous man but for the unrighteous (1Ti. 1:9), yet its penalties and prisons often fall to the righteous rather than to the wicked.
III. A friendless prisoner, and yet a fearless confessor.Though Paul had friends in Csarea whose visits cheered and relieved his captivity (Act. 24:23), it is not certain that they were permitted to stand beside him in Herods palace on that memorable day. Nevertheless, it need not be doubted that the Lord stood by him (Mat. 10:19; Mat. 28:20), and that the presence of this heavenly friend was more to him than ten thousands of human allies and supporters, enabling him to say with the Hebrew Psalmist: The Lord is my light and my salvation, whom shall I fear? The Lord is the strength of my life, of whom shall I be afraid? (Psa. 27:1)
Act. 25:26. No Certain Thing to Write; or, the Uncertainties of Infidelity.
I. Whether there be no God.The fool may say in his heart that there is no God (Psa. 14:1). The transgressor may wish there were no God. The materialist may assert and imagine he has proved there is no God. But neither fool nor philosopher can be sure that their conclusions are right.
II. Whether Jesus of Nazareth was only a man.That He was a man allbelievers and unbelieversare agreed. That He was only a man has been vehemently and persistently affirmed by rejectors of His divinity. But they can never demonstrate to the satisfaction of others that such a thing as an incarnation is impossible.
III. Whether there be no hereafter.This also has been blatantly proclaimed by the champions of infidelity; but as no one has ever returned from the grave they cannot positively know that there is no conscious existence beyond.
IV. Whether there be no hell.By many it is confidently maintained that eternal punishment is only an imagination of medival theologians; but until the great hereafter comes with its awakening experiences, it will be impossible with regard to this to cherish more than a hope. N.B.If Christians were uncertain that the things most surely believed among them were realities, they would be in no worse position than the unbelievers are who reject them; but Christians can say with reference to their faith in God, Christ, Immortality, Heaven, We have not followed cunningly devised fables (2Pe. 1:16).
Act. 25:27. Unreasonable Things, whoever does them.
I. To commit a man to gaol who has done no wrong.
II. To punish a man on account of his religion.
III. To oppress the single and de fenceless in order to please the many and the strong.
IV. To expect to crush a good cause or a good man by means of persecution.
Act. 25:23-27. Festuss Audience Chamber at Csarea.
I. A drawing-room of worldly glory; constituted such by the splendour of the assembled nobility (Act. 25:23).
II. A lecture room of holy doctrine; constituted such by the testimony of the Apostle (Act. 26:1-23).
III. A judgment hall of Divine majesty; constituted such by the impression of the apostolic discourse, which discloses the secrets of all hearts (Act. 26:24-32).Gerok in Lange.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(23) When Agrippa was come, and Bernice, with great pomp.The description may be noted as probably coming from one who had been an eye-witness of the stately parade, and was able to report with precision all that had passed. The fact was the first fulfilment of the promise that the Apostle was to bear His witness before kings as well as rulers (Act. 9:15). The Greek word for pomp (more literally, show) is not found elsewhere in the New Testament. There is an almost tragic pathos in the thought, which must have been present to the mind of the historian, and perhaps, also, to that of others, that this display of the pride of state was exhibited in the very city that had witnessed the terrible chastisement of a like display in his father. The vice was inherited: the lesson had not been learnt.
The chief captains.Literally, chiliarchs, as in Act. 21:31.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
23. Morrow Paul is here not now on trial. He is beyond this jurisdiction, amenable only to the emperor’s own court at Rome. But he is to be heard, first, to gratify the interest of Agrippa and Bernice; and, second, for reasons assigned in Act 25:26-27.
Bernice This fascinating but dissolute daughter of the Herodian line was now near thirty. She had been so envious of the superior beauty of her younger sister Drusilla that the latter took hasty refuge in marriage to escape her annoyances. Though inferior in beauty, Bernice was superior in success. (Hist. Revelation , 21:17, 3.)
Great pomp It is clearly an occasion! Never had advocate for Christianity appeared before so august an assembly. Philip the evangelist, (who had indeed preached to and converted a chamberlain of the Ethiopian court,) with his little band of Cesarean Christians, had no reason that day to be ashamed of their champion. As not only Luke, but the magnates, military and civil, of Cesarea present marked the showy style of Bernice, some recollections may have occurred of the gorgeous array worn by her father on the day of his fatal oratory in this same Cesarea. (Act 12:21.) Agrippa and Bernice were the last of the Herods! With them terminated that meteoric family, which shone with a dark brilliancy, as a strange background, through just the period of Christ and the apostolic age. The race seemed to inherit the beauty of the unfortunate Mariamne with the unscrupulousness of the first Herod; and they stand as striking representatives of the kingdom of this world in contrast with the kingdom of Christ.
Place of hearing Evidently not the court room in which Paul had been arraigned and tried before Felix and Festus. This is a more suitable assembly room, where ladies of highest quality may be agreeably present.
Paul was brought forth The object of all this high interest now appears, and the eyes of the silent assembly are fixed upon him. A slight mercurial figure, in whom the traces of high vitality are apparent, yet worn doubtless by a two years’ confinement, is led in by a soldier with a chain fastened to his wrist.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘So on the next day, when Agrippa was come, and Bernice, with great pomp, and they were entered into the place of hearing with the chief captains and principal men of the city, at the command of Festus Paul was brought in.’
Festus was no doubt pleased to have a ‘Jewish expert’ look at the case who was not prejudiced against the prisoner, and decided to do the whole thing on the proper scale so that the prisoner would be overawed and would thus be more submissive. At the same time it would show full courtesy to the king for his visit. So he called together the principal men of the city, (a mixture of Syrians and Jews, with the Syrians more prominent as we have seen) and the leading military men, including the five chiliarchs (chief captains), and Agrippa and Bernice, all in great state. The examination of Paul was going to be somewhat of a spectacle. Then before that important assembly, in ‘the place of hearing’ (be it noted ostensibly to hear questions of Jewish law), he had Paul brought in. Surely, he must have thought, this would make the man think.
It would seem clear, however, that his concern here was firstly in order to determine on what charges Paul could be sent to Caesar, and secondly in order to demonstrate his own fairness in dealing with the case so that when Paul went to Caesar he would not be able to say that he had not had a fair deal. It may well, of course, be that the case had become something of a cause celebre, especially as local Christians may well have been presenting their own view of things.
We may note that since his first arrest not one word has been said about what the church had done. It is not fair to assume that they had done nothing. It is one of Luke’s silences. While Luke does not mention it, the reason for this may firstly have been because he knows that God’s will is going forward, and secondly possibly because he had had to recognise that it had achieved nothing except possibly better treatment for Paul and a recognition that not all were against him.
So Paul, came in, the chains still on his hands and feet, and stood before that august assembly. The representative of the King stood there a captive in chains, those who were the slaves of sin and under Satan sat in their splendour and caroused. And yet there was only one man in control.
Fuente: Commentary Series on the Bible by Peter Pett
The Opening Speech of Festus Act 25:23-27 records the opening speech that Paul the apostle made to King Herod and those in attendance, while Paul the apostle was brought in bound in chains and stood before this predominately Roman crowd.
Act 25:23 “with great pomp” – Comments – The “royal” pomp stands in stark contrast to the humility of Paul the apostle as he stands trial before the Roman court.
“with the chief captains” Comments – Josephus says that there were five cohorts of Roman soldiers deployed in Caesarea, with a thousand footmen per cohort ( Wars 3.4.2). Thus, we can consider these five chief captains in attendance with their governor and the king. The possibility that additional chief captains from other cities attended this event is very likely.
Act 25:23 Comments – John Chrysostom notes the attendance in the meeting of many great men. The King and his wife, the governor over this region of the Roman Empire, the chief captains of the Roman military, the leaders of the city, which were perhaps Jewish and Roman, and all of the guards of these men of renown, were either seated or standing to hear Paul preach the Gospel to them. [303] Therefore, this was clearly not a Jewish trial, but rather a Roman trial.
[303] John Chrysostom, The Homilies of John Chrysostom, Archbishop of Constantinople, On the Acts of the Apostles, Translated, With Notes and Indices, Part I Homilies XXIX-LV, in The Library of Fathers of the Holy Catholic Church, Anterior to the Division of the East and the West (Oxford: John Henry Parker, 1852), 683.
Jesus told the twelve apostles that they would be brought before governors and kings for His name sake (Mat 10:18, Luk 21:12), and Paul describes the office of an apostle as being “made a spectacle unto the world” (1Co 4:9).
Mat 10:18, “And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles.”
Luk 21:12, “But before all these, they shall lay their hands on you, and persecute you, delivering you up to the synagogues, and into prisons, being brought before kings and rulers for my name’s sake.”
1Co 4:9, “For I think that God hath set forth us the apostles last, as it were appointed to death: for we are made a spectacle unto the world, and to angels, and to men.”
Act 25:24 Comments – Festus follows protocol in his opening speech by addressing the chief guest first, then others of dignified political and social rank.
Act 25:26 Comments – Festus has referred to Emperor Nero as “Augustus” and “Caesar” (Act 25:21). In Act 25:26 he now calls him “Lord.” A few commentators note that some Roman emperors were not fond of being called by the title (lord). Citations from Suetonius suggest that Octavian and Tiberius despised this title ( Augustus 53, Tiberius 27). [304] However, it appears from Act 25:26 that Nero gladly accepted such flattering titles. Adam Clarke tells us that Pliny the Younger uses this term frequently in his letters for Trajan. [305]
[304] Suetonius tells us that Octavian despised the term “lord,” saying, “He always shrank from the title of Lord as reproachful and insulting. When the words ‘O just and gracious Lord!’ were uttered in a farce at which he was a spectator and all the people sprang to their feet and applauded as if they were said of him, he at once checked their unseemly flattery by look and gesture, and on the following day sharply reproved them in an edict. After that he would not suffer himself to be addressed by that term even by his children or his grandchildren either in jest or earnest, and he forbade them to use such flattering terms even among themselves.” ( Augustus 53) Suetonius tells us that Tiberius did not like to be called by flattering terms, “He so loathed flattery that he would not allow any Senator to approach his litter, either to pay his respects or on business, and when an ex-consul in apologizing to him attempted to embrace his knees, he drew back in such haste that he fell over backward. In fact, if any one in conversation or in a set speech spoke of him in too flattering terms, he did not hesitate to interrupt him, to take him to task, and to correct his language on the spot. Being once called ‘Lord,’ he warned the speaker not to address him again in an insulting fashion.” ( Tiberius 27) See Joseph Gavorse, The Lives of the Twelve Caesars by Suetonius, in The Modern Library of the World’s Best Books (New York: Random House, 1931), 36, 138.
[305] Adam Clarke, The Acts of the Apostles, in Adam Clarke’s Commentary, Electronic Database (Seattle, WA: Hendrickson Publishers Inc., 1996), in P.C. Study Bible, v. 3.1 [CD-ROM] (Seattle, WA: Biblesoft Inc., 1993-2000), notes on Acts 25:26.
Act 25:27 Comments – In Act 25:27 Festus admits that he could not justify sending Paul to Rome without first presenting this case to King Agrippa. Perhaps the Roman legal system necessitated Paul standing trial before Governors Felix and Festus and King Agrippa prior to being sent to Rome to stand before the Emperor. Festus could not hold Paul, a Roman citizen, indefinitely in prison without a criminal charge being officially placed upon him. We see Festus looking for a solution to a problem that has been inherited the previous governor Felix.
Fuente: Everett’s Study Notes on the Holy Scriptures
Act 25:23. With great pomp, Dr. Hammond has shewn by a variety of quotations, that the word , here, signifies train, or retinue;with a numerous and splendid train, making a most pompous and magnificent appearance. When they were seated, Festus gave orders that Paul should be brought forth; who came presently, in his humble garb, and, as it should seem, with his chains on; but his inward integrity was more honourable, and of greater excellence, than all their external pomp and grandeur.
Fuente: Commentary on the Holy Bible by Thomas Coke
Act 25:23 . , show, pomp , ( 1Ma 9:37 ), ambitio (Nep. x. 2. 2). See Polyb. xv. 25. 5, xvi. 21. 1, xxxii. 12. 6; Diog. L. iv. 53; Jacobs, ad Del. epigr . p. 152; and Wetstein.
(Plut. Moral . p. 45 F, 937 D, Cat . 22) is the audience-chamber appointed for the present occasion. That it was, as is assumed, just the usual judgment-hall, is at least not conveyed in the words.
. . .] is placed after , not after ., because the is again mentally supplied before . See Schoemann, ad Isae . p. 325 f.; Stallb. ad Plat. Crit . p. 43 B. By (there were five cohorts, and therefore five tribunes in Caesarea) and by are meant the principal military and the prominent civil personages of the city.
Instead of , a classical writer would say or . On the periphrastic , see Winer, p. 396 [E. T. 528].
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
And on the morrow, when Agrippa was come, and Bernice, with great pomp, and was entered into the place of hearing, with the chief captains, and principal men of the city, at Festus’ commandment Paul was brought forth. (24) And Festus said, King Agrippa, and all men which are here present with us, ye see this man, about whom all the multitude of the Jews have dealt with me, both at Jerusalem, and also here, crying that he ought not to live any longer. (25) But when I found that he had committed nothing worthy of death, and that he himself hath appealed to Augustus, I have determined to send him. (26) Of whom I have no certain thing to write unto my lord. Wherefore I have brought him forth before you, and especially before thee, O king Agrippa, that, after examination had, I might have somewhat to write. (27) For it seemeth to me unreasonable to send a prisoner, and not withal to signify the crimes laid against him.
Notwithstanding all this parade of Festus and his Court, I should not have thought it worth detaining the Reader to have made any observations upon it, had it not been to have called his attention to those blessed testimonies, which arise out of it, respecting the Lord and his people, The Lord Jesus had told his disciples, that they should be brought before Governors and Kings for his sake, for a testimony against them, Mat 10:18 . And Jesus had said the same to Paul, Act 9:15-16 , And, here we see it fulfilled. And Paul alludes to the same, when he saith we are made a spectacle to the world, and to angels, and to men! 1Co 4:9 . And, what a spectacle indeed, of derision, did the Apostle appear, amidst such an host of infidels! But, what an object of honor, to the view of angels, and the world of the spirits of just men made perfect, looking on, and beholding the faithful Apostle! Hail! thou highly favored servant of thy Lord!
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
23 And on the morrow, when Agrippa was come, and Bernice, with great pomp, and was entered into the place of hearing, with the chief captains, and principal men of the city, at Festus’ commandment Paul was brought forth.
Ver. 23. With great pomp ] Gr. , with great fantasy, or vain show. For no better is all worldly pomp and state. Of Cardinal Wolsey’s twenty great mules passing through London, laden with roasted eggs, and rotten shoes, and other like treasure, as was discovered by the fall of one mule that cast his burden, read Acts and Monuments, fol. 899. My Lord Cardinal, said Bayfield, the martyr, is no good man; for Christ never taught him to follow riches, promotions, worldly pomp, as he doth; to wear shoes of silver and gold, set with pearls and precious stones. Christ had never two crosses of silver, two axes, nor pillars of silver and gold, &c.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
23. ] is of frequent use in this sense in Polybius and later Greek writers. Herodotus uses the verb for ‘ superbire ,’ vii. 201: , . See Wetst., who finely remarks on the words, ‘In eadem urbe, in qua pater ipsorum a vermibus corrosus ob superbiam perierat.’
] after the Latin ‘ auditorium :’ perhaps no fixed hall of audience, but the chamber or saloon set apart for this occasion.
] Jos. (B. J. iii. 4. 2), speaking of Titus’s army, says, ( ). These, then, were the tribunes of the cohorts stationed at Csarea. Stier remarks (Red. der Apostel, ii. 397), “Yet more and more complete must the giving of the testimony in these parts be, before the witness departs for Rome. In Jerusalem, the long-suffering of the Lord towards the rejectors of the Gospel was now exhausted. In Antioch, the residence of the Prses of Syria, the new mother church of Jewish and Gentile Christians was flourishing; here, in Csarea, the residence of the procurator, the testimony which had begun in the house of Cornelius the centurion, had now risen upward, till it comes before this brilliant assembly of all the local authorities, in the presence of the last king of the Jews.”
Fuente: Henry Alford’s Greek Testament
Act 25:23 . , Polyb., xv., 25, 15, etc.; Diod. Sic., xii., 83, and instances in Wetstein, cf. Herod., vii., 10. (Page); “in eadem urbe, in qua pater ipsorum a vermibus corrosus ob superbiam perierat” (Wetstein). The word here in the description may point to the presence of an eyewitness (Plumptre). : auditorium , but the article need not be pressed, as here the word may simply imply the chamber used on this occasion; it would scarcely have been the place of formal trial, as this was not in question. : there were five cohorts stationed at Csarea, Jos., B.J. , iii., 4, 2, but see the remarks of Belser, Beitrge , pp. 138 140. : evidently from the context to be regarded as heathen. Both Jew and heathen in Csarea had equal civil rights, and had to conduct the public affairs in common; the expression here used does not mean that Jews were excluded from the government, although it is quite in accordance with the fact of the preponderating Gentile element mentioned by Josephus, B.J. , iii., 9, 1; Schrer, Jewish People , div. ii., vol. i., p. 86, note, E.T. : here only in N.T., not in classical Greek in this sense; primarily of any prominence, cf. LXX, Job 39:28 , , 3Ma 5:31 ; cf. for its meaning here Cic., Ad Att. , iv., 15, 7, in classical Greek ; for the phrase, Winer-Moulton, li., 2, g .
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Act 25:23-27
23So, on the next day when Agrippa came together with Bernice amid great pomp, and entered the auditorium accompanied by the commanders and the prominent men of the city, at the command of Festus, Paul was brought in. 24Festus said, “King Agrippa, and all you gentlemen here present with us, you see this man about whom all the people of the Jews appealed to me, both at Jerusalem and here, loudly declaring that he ought not to live any longer. 25But I found that he had committed nothing worthy of death; and since he himself appealed to the Emperor, I decided to send him. 26Yet I have nothing definite about him to write to my lord. Therefore I have brought him before you all and especially before you, King Agrippa, so that after the investigation has taken place, I may have something to write. 27For it seems absurd to me in sending a prisoner, not to indicate also the charges against him.”
Act 25:23 What a wonderful opportunity to preach the gospel!
“the commanders” This is the term chiliarch, which means leaders of a thousand, as centurion means leader of a hundred. We learn from Josephus’ Antiq. 19.19.2, that there were five auxiliary cohorts in Caesarea at this period. Therefore, possibly five military men are referred to here.
“the prominent men of the city” This would refer to the civic leaders of Caesarea.
Notice the groups in the assembly.
1. a Roman procurator
2. an Idumean regional king
3. Roman military leaders
4. prominent civic leaders of Caesarea
Act 25:26 “the Emperor” This term is sebastos, which was the Greek equivalent of the Latin term augustus. Its basic etymology is “revere, “adore,” “venerate,” or “worship.” It was first used of Octavian in 27 B.C. by the Senate. Here, it is used of Nero (A.D. 54-68). Nero seems to have expanded the worship of the Emperor cult.
Act 25:26 “I have nothing definite about him to write” Festus had the same problem as Lysias, the commander from Jerusalem. He was bound by Roman law to write an indictment against Paul along with any evidence or judicial opinion. Paul was a mystery to these Roman leaders.
“lord” The is the Greek word kurios, which means owner, master, ruler. This is the first documented use of kurios as a stand-alone title for Nero. This title was rejected by the Emperors Octavian/Augustus and Tiberias because they felt it was too close to the Latin rex (king), which caused the Roman populace and Senate discomfort. However, it appears often during and after Nero’s day. Vespasian and Titus used the term “savior” and Domitian used “god” to describe themselves (cf. James S. Jeffers, The Greco-Roman World p. 101). The term kurios became the focus of the persecution against Christians, who could use only this term for Jesus Christ. They refused to use it in the incense offering and pledge of allegiance to Rome.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
And = Therefore.
pomp. Greek. phantasia. Only here. Compare the verb in Heb 12:21.
place of hearing. Greek. akroaterion. Only here. Compare akroates, hearer, Rom 2:13, &c.
with. Greek. sun. App-104.
chief captains. Greek. chiliarchos. See Act 21:31.
principal men = men who were of eminence (Greek. kat’ (App-104.) exochen. Exoche Occurs only here).
Fuente: Companion Bible Notes, Appendices and Graphics
23.] is of frequent use in this sense in Polybius and later Greek writers. Herodotus uses the verb for superbire, vii. 201: , . See Wetst., who finely remarks on the words, In eadem urbe, in qua pater ipsorum a vermibus corrosus ob superbiam perierat.
] after the Latin auditorium: perhaps no fixed hall of audience, but the chamber or saloon set apart for this occasion.
] Jos. (B. J. iii. 4. 2), speaking of Tituss army, says, (). These, then, were the tribunes of the cohorts stationed at Csarea. Stier remarks (Red. der Apostel, ii. 397), Yet more and more complete must the giving of the testimony in these parts be, before the witness departs for Rome. In Jerusalem, the long-suffering of the Lord towards the rejectors of the Gospel was now exhausted. In Antioch, the residence of the Prses of Syria, the new mother church of Jewish and Gentile Christians was flourishing; here, in Csarea, the residence of the procurator, the testimony which had begun in the house of Cornelius the centurion, had now risen upward, till it comes before this brilliant assembly of all the local authorities, in the presence of the last king of the Jews.
Fuente: The Greek Testament
Act 25:23. , pomp) a crowd of attendants, ornament, and ceremony. [A great number of officers of higher and lower grade were present in attendance.-V. g.]- the place of hearing) which was capacious, being the residence of the governor.-, tribunes [chief captains]) viz. military tribunes.–, principal men-of the city) These were the civil magistrates.- , Paul) To him so noble an occasion was a matter of joy.
Fuente: Gnomon of the New Testament
with: Act 12:21, Est 1:4, Ecc 1:2, Isa 5:14, Isa 14:11, Eze 7:24, Eze 30:18, Eze 32:12, Eze 33:28, Dan 4:30, 1Co 7:31, Jam 1:11, 1Pe 1:24, 1Jo 2:16
at: Act 9:15
Reciprocal: 1Ki 10:2 – a very great train 1Ki 22:10 – having put Act 21:31 – chief Act 25:13 – king
Fuente: The Treasury of Scripture Knowledge
3
Act 25:23. This verse describes the important audience that gathered in the official auditorium to see and hear the speech of Paul.
Fuente: Combined Bible Commentary
Act 25:23. And on the morrow, when Agrippa was come, and Bernice, with great pomp. The account here reads as the description of one who had witnessed the events of that day so memorable in early Christian annals. The splendour of the procession and the glittering appearance of the court, crowded with those royal and princely personages and their retinue, Roman and Jewish guards, the Sanhedrim officials, the stately garb of the high priest and his fellows, the heads of the hierarchy of Israel, must have been very striking; all honour on this occasion was evidently shown to King Agrippa II., the last Jew who legally bore the proud royal title; the same city, some eighteen years before, had witnessed a still more stately scene, a pomp more truly royal, when the father of this king, Herod, was stricken by the angel of the Lord as a punishment for his pride, because, we read, he gave not God the glory (Act 12:23). The word translated pomp (), in Polybius, Plutarch, and later Greek writers, is frequently used in this sense. The earlier signification of the term was simply appearance, a lively image in the mind, as it has been described.
With the chief captains. That is, the principal officers of the Roman garrison of Csarea, the headquarters of the army of Juda. We have here one of the direct and perhaps one of the earliest fulfilments of the prophecy of the Lord Jesus to His servants, Ye shall be brought before governors and kings for my sake, for a testimony against them (Mat 10:18).
Fuente: A Popular Commentary on the New Testament
Act 25:23-27. On the morrow, &c. Festus, accordingly, performed his promise to the king; and when Agrippa was come, and Bernice, with great pomp Of apparel, attendants, guards, &c.; Greek, , with great show, or splendour. But all this pomp and show was far outshone by the real glory of the poor prisoner at the bar. What was the honour of their fine clothes, compared with his wisdom, grace, and holiness; his courage and constancy in suffering for Christ? His bonds in so good a cause were more glorious than their chains of gold, and his guards than their equipage. Who would be fond of worldly pomp, that here sees so bad a woman loaded with it, and so good a man loaded with the reverse of it? And was entered into the place of hearing, with the chief captains, , the tribunes, and principal men of the city Men of the greatest note and eminence, that is, the chief officers, both military and civil; at Festuss commandment Paul was brought forth Before this splendid audience. Then Festus said Festus, rising up, made an elegant speech to the assembly, in which he declared that at the former trial no crime had been proved against the prisoner; but that as he had appealed to Cesar, he had brought him forth, that, after a second examination, he might have something more certain to write to the emperor concerning the crimes laid to the prisoners charge. For, says he, it seemeth to me unreasonable to send a prisoner Especially so far as Rome; and not withal to signify the crimes laid against him That the matter may be prepared as much as possible, and put in readiness, for the emperors determination.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
23-27. (23) “On the next day, therefore, Agrippa and Bernice having come with much pomp, and entered into the audience-chamber, with the chiliarchs and the prominent men of the city, at the command of Festus Paul was brought forth. (24) Then Festus said, King Agrippa, and all men who are here present with us, you see the man concerning whom all the multitude of the Jews have dealt with me, both in Jerusalem and here, crying out that he ought not to live any longer. (25) Now I perceived that he had done nothing worthy of death; but he himself having appealed to Csar, I determined to send him, (26) concerning whom I have nothing certain to write to my lord. Wherefore, I have brought him before you, and especially before thee, King Agrippa, that, after examination had, I may have something to write. (27) For it seems to me unreasonable to send a prisoner, and not to designate the charges against him.” Festus belonged to one peculiar class of men, who found it difficult to decide how to treat Christians. The bigoted Jews, whose national prejudices were assailed by the new preachers, were prompt to decide that “they ought not to live any longer.” The blind devotees of heathen worship, like those in Philippi and Ephesus, were of the same opinion; especially when the new doctrine came into conflict with their worldly interests. The firm friend of impartial justice, such as Gallio, could easily see that they were unjustly persecuted. But to the skeptical politician, like Festus, who regarded all religion as a mere superstitious homage paid to dead heroes, and who aimed to so administer government as to be popular with the most powerful class of his subjects, it was a more difficult question. He saw clearly that Paul was guilty of nothing worthy of death or of bonds; therefore, he would not consent that the Jews should kill him; yet he was equally unwilling to offend them by releasing him. He was incapable, from his worldly and selfish nature, of appreciating Paul’s noble devotion to the good of humanity, and equally unable to understand the enmity of the Jews toward him. He must now, of necessity, send him to the emperor, but he confessed that he had no good reason to give the emperor for doing so, and was about to do an unreasonable act. In this predicament it was quite natural that he should call for the advice of Agrippa.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Act 25:23-27. Paul Placed before Agrippa.Festus probably lived in Herods palace at Csarea, which would contain a large court-room for judicial proceedings, the place of hearing. The officers of rank and the leading people of Csarea are taken by Mommsen to make up the council which Festus consulted (Act 25:12), and Agrippa is also allowed to be connected with that body. Festus states the case again, but shortly: he confesses himself to be at a loss how to write the letter with which a prisoner appealing to a higher court had to be accompanied (Digests, xlix. 6).
Act 25:26. my lord (Kyrios): the emperors from Caligula downwards accept the title by which Oriental monarchs were addressed, and which Augustus and Tiberius had refused. The words after examination had (Act 25:26) represent the following scene as a quasi-judicial inquiry, not merely the diversion of a court. But the hearing of Paul by Agrippa may have been found existing by itself and adopted by our author in spite of the fact that the same matter has been given twice already in his book.
Fuente: Peake’s Commentary on the Bible
Verse 23
With great pomp. This was in the same city where his father had incurred a miserable destruction as a punishment for pride.
Fuente: Abbott’s Illustrated New Testament
25:23 And on the morrow, when Agrippa was come, and Bernice, with great {e} pomp, and was entered into the place of hearing, with the chief captains, and principal men of the city, at Festus’ commandment Paul was brought forth.
(e) Gorgeously, like a prince.
Fuente: Geneva Bible Notes
Paul’s defense before Agrippa 25:23-26:32
This is the longest of Paul’s five defenses. It centers on the gospel with an evangelistic appeal rather than on the charges against Paul. This emphasis harmonizes with Luke’s evangelistic purpose in Luke and Acts and is a fitting climax to that purpose. It also documents God’s faithfulness in allowing Paul to witness before kings (cf. Act 9:15).
"Inherent in Luke’s account are at least three apologetic themes: (1) Paul’s relations with the Roman provincial government in Judea did not end in dissonance but with an acknowledgment of his innocence (cf. Act 25:25; Act 26:31); (2) even though the Jewish high priests and Sanhedrin opposed Paul, the Jewish king who in Rome’s eyes outranked them agreed with a verdict of innocence (cf. Act 26:32); and (3) Paul’s innocence was demonstrated not only before Roman and Jewish rulers but also publicly before ’the high ranking officers and the leading men of the city’ (Act 25:23)." [Note: Longenecker, "The Acts . . .," p. 550.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
The preliminaries of the hearing 25:23-27
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Festus used this occasion to honor Agrippa and Bernice before the local Caesarean leaders. There were five commanders based in Caesarea each with responsibility for 1,000 soldiers. They all had the same authority as Claudius Lysias, the commander of the cohort based in Jerusalem (cf. Act 21:31 to Act 23:30; Act 24:22). Beside these commanders many prominent men of the city were present in the auditorium of the governor’s palace.
"Everyone who was anyone would have been there." [Note: The NET Bible note on Act 25:23.]
Agrippa and Bernice conducted themselves like very important individuals, but Paul was the truly significant person in this gathering, as history has demonstrated (cf. Luk 21:12).