Matthew Henry on Acts 25:1-12
We commonly say, "New lords, new laws, new customs;" but here was a new governor, and yet Paul had the same treatment from him that he had from the former, and no better. Festus, like Felix, is not so just to him as he should have been, for he does not release him; and yet not so unjust to him as the Jews would have had him to be, for he will not condemn him to die, nor expose him to their rage. Here is,
I. The pressing application which the high priest and other Jews used with the governor to persuade him to abandon Paul; for to send him to Jerusalem was in effect to abandon him. 1. See how speedy they were in their applications to Festus concerning Paul. As soon as ever he had come into th…
Read the whole note in the consoleJamieson-Fausset-Brown on Acts 25:7
the Jews . . . from Jerusalem--clamorously, as at Jerusalem; see Act 25:24.
many and grievous complaints against Paul--From his reply, and Festus' statement of the case before Agrippa, these charges seem to have been a jumble of political and religious matter which they were unable to substantiate, and vociferous cries that he was unfit to live. Paul's reply, not given in full, was probably little more than a challenge to prove any of their charges, whether political or religious.
Adam Clarke on Acts 25:8
While he answered for himself - In this instance St. Luke gives only a general account, both of the accusations and of St. Paul's defense. But, from the words in this verse, the charges appear to have been threefold:
1. That he had broken the law.
2. That he had defiled the temple.
3. That he dealt in treasonable practices: to all of which he no doubt answered particularly; though we have nothing farther here than this, Neither against the law of the Jews, neither against the temple, nor yet against Caesar, have I offended any thing at all.
John Gill on Acts 25:8
While he answered for himself,.... As he was allowed by the Roman laws to do, he pleaded his own cause, and showed the falsehood of the charges exhibited against him; by observing, that as the crimes alleged against him were reducible to three heads, neither of them were just and true:
neither against the law of the Jews; the law of Moses, whether moral, ceremonial, or judicial; not the moral law, that he was a strict observer of, both before and since his conversion; nor the ceremonial law, for though it was abolished, and he knew it was, yet for peace sake, and in condescension to the weakness of some, and in order to gain others, he submitted to it, and was performing a branch of it, whe…
