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Unto the hearing of Augustus - Εις την του ΣεβαϚου διαγνωσιν ; To the discrimination of the emperor. For, although σεβαϚος is usually translated Augustus, and the Roman emperors generally assumed this epithet, which signifies no more than the venerable, the august, get here it seems to be used merely to express the emperor, without any reference to any of his attributes or titles.

But when he had appealed - Acts 25:11.

To be reserved - To be kept; not to be tried at Jerusalem, but to be sent to Rome for trial.

Unto the hearing - Margin, “the judgment.” That Augustus might hear and decide the cause.

Of Augustus - The reigning emperor at this time was Nero. The name Augustus Σεβαστός Sebastosproperly denotes “what is venerable, or worthy of honor and reverence.” It was first applied to Caesar Octavianus, who was the Roman emperor in the time when our Saviour was born, and who is usually nailed Augustus Caesar. But the title continued to be used of his successors in office, as denoting the veneration or reverence which was due to the rank of emperor.

Agrippa had the government of Galilee. How many unjust and hasty judgments the Roman maxim, ver. 16, condemn! This heathen, guided only by the light of nature, followed law and custom exactly, yet how many Christians will not follow the rules of truth, justice, and charity, in judging their brethren! The questions about God's worship, the way of salvation, and the truths of the gospel, may appear doubtful and without interest, to worldly men and mere politicians. See how slightly this Roman speaks of Christ, and of the great controversy between the Jews and the Christians. But the day is at hand when Festus and the whole world will see, that all the concerns of the Roman empire were but trifles and of no consequence, compared with this question of Christ's resurrection. Those who have had means of instruction, and have despised them, will be awfully convinced of their sin and folly. Here was a noble assembly brought together to hear the truths of the gospel, though they only meant to gratify their curiosity by attending to the defence of a prisoner. Many, even now, attend at the places of hearing the word of God with "great pomp," and too often with no better motive than curiosity. And though ministers do not now stand as prisoners to make a defence for their lives, yet numbers affect to sit in judgment upon them, desirous to make them offenders for a word, rather than to learn from them the truth and will of God, for the salvation of their souls But the pomp of this appearance was outshone by the real glory of the poor prisoner at the bar. What was the honour of their fine appearance, compared with that of Paul's wisdom, and grace, and holiness; his courage and constancy in suffering for Christ! It is no small mercy to have God clear up our righteousness as the light, and our just dealing as the noon-day; to have nothing certain laid to our charge. And God makes even the enemies of his people to do them right.

This chapter is based on 25:13-27; 26.

Paul had appealed to Caesar, and Festus could not do otherwise than send him to Rome. But some time passed before a suitable ship could be found; and as other prisoners were to be sent with Paul, the consideration of their cases also occasioned delay. This gave Paul opportunity to present the reasons of his faith before the principal men of Caesarea, and also before King Agrippa II, the last of the Herods. AA 433.1

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