Appeal to Caesar.
In introducing this subject, the difficulty in which Festus was placed should be shown. His predecessor had just been recalled, through the opposition of these very Jews who were now seeking a favor from him, and to resist them in their first request would be sure to excite a strong prejudice against him. So even Festus attempted the weakness of a compromise. He saw that the matter was not one with which a Roman tribunal could concern itself. It was really a locally religious dispute. So he thought he could meet the case by persuading Paul to go to Jerusalem to be tried, under the security of his protection. But the apostle knew the Jews much better than Festus did. Perhaps he was quite wearied out with these vain trials and this prolonged uncertainty. It seems that he suddenly made up his mind to claim his right of appeal as a Roman citizen, which would secure him from the machinations of his Jewish enemies. There are times when Christians may appeal to their citizen rights in their defense. This may be illustrated from such a case as that of the Salvation Army, and their right of procession through the streets. In times of religious persecution men have properly found defense and shelter in a demand for legal and political justice. Their hope has often lain in having their cases removed from the heated passionate atmospheres of religious courts to the calm atmospheres of strictly legal ones, though even our law-courts do not always keep due calmness when questions related to religion are brought before them. In this incident we may notice—
I. ST. PAUL'S SAFETY AS A ROMAN. Explain the privileges of Roman citizenship. No governor could give him up to the Jews apart from his own consent (Acts 25:16). Recall the circumstances under which Paul's citizenship had proved his defense.
II. ST. PAUL'S RIGHT AS A ROMAN PRISONER. A right of appeal from any inferior to the supreme court at Rome over which the emperor presided. Theoretically, this was a safeguard to justice, but in practice it proved rather a furtherance of injustice. The apostle was not likely to know all that was involved in his appeal. "There is obviously something like a sneer in the procurator's acceptance of St. Paul's decision. He knew, it may be, better than the apostle to what kind of judge the latter was appealing, what long delays there would be before the cause was heard, how little chance there was of a righteous judgment at last." The appeal must have been a surprise to all who heard it.
Party accusations.
From Festus we learn what were the accusations made against the apostle by his Jewish enemies, and we see plainly that they cared only for the interests of party, not for the truth. It becomes evident that the point of difficulty was our Lord's resurrection, upon which St. Paul always so firmly insisted. That fact is the central fact of Christianity; and upon it the whole scheme of Christian doctrine rests. Note—
I. WHEREIN PAUL'S ACCUSERS FAILED. They could not prove any crime that was cognizable by the Roman authorities. They were in danger of being themselves charged with violence done to a Roman citizen.
II. WHEREIN PAUL'S ACCUSERS WERE WEAK. They brought before a civil judge only matters of opinion. On these freedom was allowed, so long as that freedom did not lead to acts of rebellion or disorder. They did not even bring matters of opinion that were of public concern, but only such as were made subjects of party contention. Their little isms they thought of more importance than the government of the empire. Festus haughtily says that the questions concerned their own superstition.
III. WHEREIN PAUL'S ACCUSERS CONFIRMED HIS TEACHING. They set out prominently Paul's great truth, that Jesus was alive, and had present power to save. From his enemies we learn what Paul preached—Christ risen; Christ living; Christ saving now. Christ, as "alive from the dead," is declared
We know clearly what made the Jewish party so mad against the apostle. No other apostle or disciple had shown, as he had done, what was involved in our Lord's resurrection. Still if our preaching is to be a saving power on men, we must declare Christ risen from the dead, and "able to save unto the uttermost all who come unto God by him."—R.T.