to Festus
Festus was the Roman governor of Judea, succeeding Felix. His involvement in Paul's trial highlights the Roman legal process and the political dynamics of the time. The interaction between Agrippa and Festus underscores the complexity of governance in Judea, where Roman authority intersected with local customs. Festus represents the Roman legal system, which was often more concerned with maintaining order than with justice.

This man
"This man" refers to the Apostle Paul, a pivotal figure in early Christianity. His identity as a Roman citizen and a former Pharisee who converted to Christianity is crucial. Paul's life and mission exemplify the transformative power of the Gospel. His trials and defenses before various authorities illustrate the early church's challenges and the spread of Christianity across cultural and political boundaries.

could have been released
The phrase "could have been released" suggests that there was no legal basis for Paul's continued imprisonment. The Greek word "ἀπολέλυσθαι" (apolelysthai) implies a release or liberation. This highlights the injustice Paul faced and the political maneuvering that often overshadowed true justice. It also reflects the providence of God, as Paul's appeal to Caesar would lead to the further spread of the Gospel in Rome.

if he had not appealed
Paul's appeal to Caesar was a strategic decision, rooted in his rights as a Roman citizen. The Greek word "ἐπικαλέσασθαι" (epikalesasthai) means to call upon or appeal. This action demonstrates Paul's wisdom and understanding of Roman law, as well as his unwavering commitment to his mission. It also underscores the theme of divine sovereignty, as Paul's journey to Rome was part of God's plan for the expansion of the church.

to Caesar
Caesar, at this time, was Nero, known for his tyrannical rule. Paul's appeal to Caesar was not just a legal maneuver but also a fulfillment of his calling to bear witness before kings and rulers. The mention of Caesar connects the narrative to the broader Roman Empire, illustrating the reach of the Gospel and the courage required to proclaim it in hostile environments. This appeal set the stage for Paul's eventual journey to Rome, a pivotal moment in the history of Christianity.

It is not without interest to note the subsequent relations between Festus and Agrippa, during the short government of the former, as showing a continuance of the same entente cordiale as that which we have seen in this chapter. Agrippa took up his abode at Jerusalem in the old palace of the Asmonean, or Maccabean, princes. It commanded a view of the city, and, from a banquet-hall which he had erected, he could look down upon the courts of the Temple and see the priests sacrificing even as he sat at meat. The Jews looked on this as a profanation, and built a wall which blocked up the view both from the king's palace and from the portico where the Roman soldiers used to stand on guard during the festivals. This was regarded by Festus as an insult, and he ordered the wall to be pulled down. The people of Jerusalem, however, obtained leave to send an embassy to Rome. They secured the support of Poppaea, already half a proselyte, after the fashion of the time among the women of the higher class at Rome, and, by the strange irony of history, the Temple of Jehovah was rescued from profanation by the concubine of Nero (Jos. Ant. xx. 8, ? 11). Agrippa continued to display the taste for building which was the hereditary characteristic of his house. Caesarea Philippi was enlarged and named Neronias, in honour of the emperor. A vast theatre was erected at Berytus (Beyrout) and adorned with statues. The Temple was at last finished, and the 18,000 workmen who were thus thrown out of work were employed in repaving the city with marble. The stateliness of the Temple ritual was enhanced by the permission which the king gave to the Levites of the choir, in spite of the remonstrance of the priests, that they should wear a linen ephod. Once again we note the irony of history. The king who thus had the glory of completing what the founder of his dynasty had begun, bringing both structure and ritual to a perfection never before attained, saw, within ten years, the capture of Jerusalem and the destruction of the Temple (Jos. Ant. xx. 8, ? 7).

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