case of military custody, the prisoner was kept always chained by his right hand to the left hand of a soldier, who was responsible for the safety of his charge, and incurred death if he escaped. Sometimes under this guard a prisoner was allowed to live at a private house, as S. Paul did at Rome (Acts xxviii. 16, 20, 30). Though Felix gave S. Paul as much liberty as the rules of military custody allowed, and permitted him to be visited by his friends, it is clear that the 'chain' was not dispensed with (ch. xxiv. 27; xxv. 14; xxvi. 29).

LESSON XLV.

The Appeal to Cæsar.

Read Acts xxv. 1-22. Learn Dan. vii. 9, 10; Rev. xx. 11, 12.

1. A Fresh Conspiracy (vv. 1-5).

As soon as Festus, the new governor, arrived, the Jews renewed their efforts to procure the death of S. Paul. A deputation of the chief personages in Jerusalem, headed by the High Priest, waited upon him, renewing all their former charges, and entreating him to allow the prisoner to be brought from Cæsarea to Jerusalem, that he might once more be tried by the Sanhedrim.

The cruelty and cunning of these Jewish rulers had not abated during S. Paul's two years' imprisonment, and had the governor granted their request, hired assassins were ready to waylay and murder him on the road.

But the character of Festus was far higher than that of Felix. He would not stain his hand with bribes, or commit a crime to win popularity. He bade the High Priest and his party return with him to Cæsarea, and there lodge their complaints against the prisoner, reminding them that it was not the custom of the Romans to grant any person's life to his accusers by way of favour, as they wished him to do, but

to place the accused and accusers face to face, that the accused might have every opportunity of self-defence.

2. S. Paul before Festus (vv. 6-12).

Foiled in their attempt at assassination, the enemies of S. Paul organised a powerful deputation to carry out the accusation. The new governor did not keep them waiting. The very day after his return to Cæsarea, he took his seat on the tribunal to hear the case.

During the two years S. Paul's imprisonment had lasted, we may be sure that his enemies would have gathered up every rumour, which might possibly serve as an accusation against him; and now 'many and grievous' were the charges brought against him by the Jews, not one of which could, however, be proved.

S. Paul met their angry accusations with calm denials. There were no proofs, no witnesses against him; he had not offended either against the law of the Jews, nor against the Temple, nor yet against Cæsar.

Festus saw at once that the prisoner had been guilty of no crime punishable by Roman law. The whole question in his eyes was one that concerned Jewish belief, and, wishing to put an end to the scene, he turned to the prisoner, and asked him whether he was willing to go up to Jerusalem, and be tried before the Sanhedrim under his protection. But S. Paul knew well that he had far more chance of justice at the hands of the Romans than from his own countrymen. Jewish tribunals had invariably condemned him, and five times already he had been rescued from their savage cruelty by Roman interference, and the justice of Roman laws. He felt that his course was not yet run. GOD had still work for him to do. His mission to Rome must yet be accomplished. Moved doubtless by an inward inspiration of the Holy Spirit, he determines to use his privilege as a Roman citizen, and to appeal to Cæsar. He asserts his innocence towards the Jews (v. 10); if he has been guilty of

any crime, it is Rome, and not Jerusalem, that should judge him. If he is guilty, he refuses not to die; but, if he is innocent of the accusations brought against him, no man may deliver him into the hands of his enemies. He concludes his reply with the sudden exclamation, 'I appeal unto Caesar' (v. 11).

The appeal took Festus by surprise. He had probably meant well and kindly by his prisoner, and now the whole case was taken out of his hands, and he must of necessity send the prisoner to Rome without being able to state any crime of which he had been guilty.

He held a short consultation with his council, but such an appeal once made could not be set aside. The right of appeal to the Emperor was one of the most important of the privileges of a Roman citizen, and no governor or magistrate could detain one who claimed to exercise it. To Rome the prisoner must go, to be judged by the Emperor himself. (Cesar was not a proper name, but the title given to the Emperors of Rome. The Cæsar to whom S. Paul appealed was Nero.)

3. A Royal Visit (vv. 13-22).

Some days would probably pass before there was an opportunity of sending S. Paul to Rome. A ship must be provided, and a definite charge drawn up to send to the Emperor with the prisoner, explaining the circumstances and nature of the case.

Festus found it extremely perplexing to write this charge: he could not make out why the Jews showed such hatred towards the prisoner, or what he had done to provoke their hostility. He was therefore very glad that the visit of King Herod Agrippa, who came with his sister Bernice, to pay their respects to the new Roman governor, gave him an opportunity of asking his advice concerning the prisoner.

This King Agrippa was the son of him who had put S. James to death, and S. Peter in prison, and who had after

wards perished so miserably (Acts xii .2023). He reigned only over the northern parts of his father's kingdom, and was but the shadow of a king, his power depending on the will of the Roman Emperor. The guardianship of the Temple with its sacred robes was committed to him, and also the right of nominating to the high-priesthood. But though nominally a king, he was merely a puppet in the hands of the Romans, and so entirely devoted to their interests, that he took part with them in the final siege against Jerusalem.

Agrippa was accompanied by his sister Bernice, who, like his other sister, Drusilla, was very beautiful, but an extremely wicked woman.

Festus told the king his perplexity concerning the prisoner, and of the fury which seemed to inspire the whole Jewish people at the mention of his name. He told him how the real question at issue turned on some point of Jewish law and doctrine, and upon certain questions concerning one JESUS, which was dead, whom Paul affirmed to be alive' (v. 19).

Agrippa being well acquainted with the Jewish religion, and with their laws and customs, was much interested, and was curious to see the prisoner himself, a desire which Festus willingly granted.

Lessons to be drawn from the Narrative :—

1. We should often thank GOD that we live under the protection of just laws and a good government, and pray frequently for all in authority, for the powers that be, are ordained by GOD (Rom. xiii. 1).

2. To pay but little heed to the world's judgment, or the world's opinion on our actions, but to be always looking forward to, and preparing for the great Judgment, when we shall stand before Him who sits on the great white Throne, from whose just judgment there is no appeal.

3. Festus considered the question of 'one JESUS which was dead, whom Paul affirmed to be alive,' to be of no moment,