Down to Earth But Heavenly Minded

What does Acts Chapter 25 mean?

Paul is in custody in Caesarea Maritima, the Roman capital of the region. Careless but zealous Jews from modern-day Turkey, irritated Jewish leaders from Jerusalem, and a corrupt Roman governor have conspired such that Paul has been under house arrest for two years with no formal charges. The Sanhedrin wanted him charged, convicted, and if possible executed. Governor Felix couldn’t bow to their wishes because Paul hadn’t seemed to break any actual laws. So, he kept Paul under wraps, occasionally calling for him in hopes Paul would offer to buy his freedom, and then sending him away when Paul pointed out he’s a corrupt and violent person who will be judged by God. Within two years, the citizens of Caesarea complained about Felix’s cruelty so much that Nero commanded he return to Rome (Acts 24).

Acts 25:1–5 introduces the new governor, Porcius Festus, who must deal with the Paul problem before he even settles in. Three days after arriving in Caesarea, he travels to Jerusalem to meet the Sanhedrin, likely hoping to develop a better working relationship than they’d had with Felix. The Jewish leaders immediately ask him to bring Paul back to Jerusalem for trial, not telling Festus they need Paul out in the open to take another go at assassinating him (Acts 23:12–15). Festus counters by inviting them back up to Caesarea where they can begin a new trial.

In Acts 25:6–12, the undercurrents of the last two years swirl around a hapless Festus. The Jews arrive with serious but false charges against Paul. Paul counters by saying none of those things happened. Festus can see Paul is innocent but wishes to be a positive representative of Rome. So, he asks if Paul will agree to continue the trial in Jerusalem. Paul refuses, saying Festus has jurisdiction where he is. He then drops a bomb the Sanhedrin probably never considered: he insists his trial go “to Caesar,” meaning an appeal to a higher Roman court. As Paul is a Roman citizen, Festus has no choice but to comply and the issue is out of the Sanhedrin’s hands.

In Acts 25:13–22, having met the religious and cultural leaders, Festus greets the political leaders: King Agrippa II and his sister/lover Bernice. Festus asks for Agrippa’s help, basically recapping everything that happened in Acts 25:1–12, but in more detail. He agrees with the tribune Lysias: this is a difference of opinion regarding the Jews’ own religion (Acts 23:29). It is not an obvious offense against Roman law. As Festus is new to the area and knows little about Christianity, he asks Agrippa to help determine if Paul has broken a Roman or Jewish law which he hasn’t considered.

Acts 25:23–27 recounts Festus’s opening remarks to Paul’s testimony before Agrippa and Bernice, the military tribunes, and the city leaders. Festus explains—again—that he can find nothing with which to charge Paul but must send some information to Caesar. He asks for their help to determine what to write.

In Acts 26, Paul defends himself by giving his testimony. Festus is confused by Paul’s story, but Agrippa understands the relationship between Judaism and Christianity and immediately determines the entire thing is a spat between Paul and the Sanhedrin—nothing criminal is involved. Paul appealed to Caesar, however, and so he must go. Paul and Luke take a harrowing sea voyage and survive a shipwreck before they arrive. In Rome, Paul spends another two years under house arrest, but is finally able to speak with the church directly and even manages to spread the gospel into Caesar’s household (Acts 27—28).

Chapter Context
When Felix is called back to Rome to answer for his cruelty, he leaves a bit of a mess. Paul is still under house arrest without charges (Acts 24). When the new governor Festus refuses to exonerate him, Paul appeals to a higher court. Paul is a Roman citizen, so Festus must send him. Yet he still has no formal charges. After inviting King Agrippa II and the city leaders to hear Paul’s testimony, they realize Paul has done nothing wrong and should have been released. Paul and Luke survive a harrowing sea voyage but finally arrive at Rome (Acts 27—29).

Verse by Verse

Verse 1. Now three days after Festus had arrived in the province, he went up to Jerusalem from Caesarea.

History associates certain names with utter wickedness and depravity. The infamous Emperor Nero is one of these. It says something drastic about the failure of your political career when Nero calls you to account for your corruption and cruelty. This is the case with Felix, whose constituents in Caesarea Maritima sent so many complaints to Rome that he lost his job.

When Porcius Festus arrives to replace him, he immediately tries to build good relationships with the local leaders. He barely has time to drop off his things in Caesarea before he’s off to Jerusalem to meet the Sanhedrin: the religious and cultural leaders of the Jews.

Festus’s overtures are noble, but his desire for peace outreaches his responsibility for justice. Felix had held Paul under house arrest in Caesarea for two years. Felix knew Paul had not committed any crime, but if he released Paul the Sanhedrin would be a problem. Felix might have been convinced if offered appropriate incentive, but despite his many audiences with Paul, the prisoner refused to offer a bribe (Acts 24:22–27).

When the Sanhedrin meets Festus, they see their chance. They already tried to trick the military tribune in Jerusalem to bring Paul out into the open so they could kill him. That was foiled by Paul’s nephew (Acts 23:12–16). They hope to try again. They ask Festus to send Paul to Jerusalem for another trial. Jerusalem is far enough from Caesarea that assassins would have ample time and space to do their work (Acts 25:3).

Context Summary
Acts 25:1–5 describes the new governor, Festus, meeting the Jewish leaders in Jerusalem. They immediately present the one thing Festus can do to earn their good graces: bring Paul to Jerusalem for trial. Festus doesn’t know it’s a trap. He does know Paul is a Roman citizen and has the right to choose the place of his trial. For good reason, Paul does not want to go to Jerusalem. Festus invites the leaders to the capital, Caesarea Maritima, to present their case.

Verse 2. And the chief priests and the principal men of the Jews laid out their case against Paul, and they urged him,

Porcius Festus, the new governor of Judea, Samaria, Galilee, Syria, and Cilicia, comes to Jerusalem to meet the Jewish leadership. The Sanhedrin immediately asks about Paul.

Two years prior, the Sanhedrin had tried to have Paul prosecuted for inciting riots, leading a cult, and profaning a religious structure. They had no witnesses or evidence—because none of those acts ever happened. Then-governor Felix held Paul in custody as a favor to the Sanhedrin, but nothing else was done (Acts 24).

In Festus, the Sanhedrin sees someone they can take advantage of. He doesn’t seem well-informed about Paul’s case, so he doesn’t know about the lack of evidence. Nor does it seem that he is aware of the assassination plot hatched by the Sanhedrin two years prior (Acts 23:12–15). If they can convince Festus that Paul is a criminal who deserves execution, that solves their problem (Acts 25:24). If they can get Paul out into the open so assassins can kill him, that works, too (Acts 25:3).

“Chief priest” is not a position ordained by God. The qualified male descendants of Aaron were to be priests and the single head was to be the high priest. In the time between the return from the Babylonian exile and the coming of Jesus, the priesthood became entangled in international political intrigue. Sometimes, the priesthood was won by bribing the nearest secular leader who needed money for a military campaign. “Chief priest” became the title of a priest that held a significant amount of power, possibly because he had once been high priest or because his family was powerful. The chief priests and the “principal men of the Jews,” including scribes and elders of the city, made up the Sanhedrin.

Verse 3. asking as a favor against Paul that he summon him to Jerusalem — because they were planning an ambush to kill him on the way.

The Sanhedrin has been waiting for two years to get their hands on Paul. Their moment came, but in a disastrous meeting during which Paul insulted the high priest—possibly by accident—and manipulated the council factions into fighting against each other. Next, they tried an assassination attempt, but were foiled by Paul’s nephew who overheard the plot (Acts 23:1–15). Then they presented evidence of Paul’s crimes before Governor Felix, but Felix refused to convict Paul. His reasons were glaringly obvious: the Sanhedrin had neither evidence nor witnesses (Acts 24:1–9).

Instead of handing Paul over to the Sanhedrin, Felix kept him under house arrest in Caesarea Maritima. That kept Paul out of the way, but it also kept him out of the Sanhedrin’s clutches (Acts 24:22–27).

Now there’s a new governor in town: Festus. He doesn’t seem aware of the failed assassination attempt or the botched trial, but he’s eager to please. The council members see their chance. They officially request a favor: that Festus hold a new trial in Jerusalem. Festus counters with a preliminary hearing in Caesarea. He invites representatives to come and present their evidence. If he finds they have a case, he’ll see about getting Paul to Jerusalem (Acts 25:4–5).

The Sanhedrin doesn’t care about the court case. They care about one thing: if Festus agrees to a trial in Jerusalem, he will have to transport Paul the long distance from Caesarea. The assassins will finally have another chance to take Paul out.

Verse 4. Festus replied that Paul was being kept at Caesarea and that he himself intended to go there shortly.

Porcius Festus is the new governor of the districts along the shore of the eastern Mediterranean Sea. He’d only been in his capital, Caesarea Maritima, three days before he traveled to meet with the Jewish leaders in Jerusalem.

Festus had replaced Felix. This happened after the people of Caesarea complained so much that the Emperor—the infamously tyrannical Nero—called Felix to Rome to answer for his cruelty and corruption. Festus wishes to make a good impression with the locals, and he does so. History reports that he was fair and reasonable. He even eliminated the Sicarii: the assassins Felix sometimes used to keep the peace. He’s not very well-versed in the culture (Acts 26:24), however, and although he knows about Paul, he may not know the whole back-story.

Two years prior, Paul had been the victim of a smear campaign. Individuals and groups accused him of things like rejecting the Mosaic law and desecrating the temple (Acts 21:20–21, 27–28). When the Roman army tribune brought him before the Sanhedrin to get clarity on the matter, Paul insulted the high priest and managed to goad the members into a fight (Acts 23:6–10).

The Sanhedrin responded initially by trying to use the tribune to enable a plot to assassinate Paul (Acts 23:12–15). When Paul’s nephew foiled their plans (Acts 23:16–22) and the tribune sent Paul to the governor (Acts 23:23–24), the Sanhedrin brought formal charges against Paul. Since they had no evidence or witnesses, Felix refused to convict him but kept him under house arrest (Acts 24).

As soon as the Sanhedrin meets the new governor, they ask for a formal favor: to bring Paul to Jerusalem for a new trial (Acts 25:2–3). Festus knows Paul is in Caesarea, but it’s unclear how much else he understands. He invites the Sanhedrin to send representatives for a hearing to determine if they have a case…which they do not (Acts 25:18–20).

Verse 5. “So,” said he, “let the men of authority among you go down with me, and if there is anything wrong about the man, let them bring charges against him.”

Two years prior, the Sanhedrin had presented evidence before then-governor Felix explaining that Paul was a menace to society. They claimed that Paul instigated riots all over the Roman Empire, he desecrated a religious structure, and he led a religious cult that was not authorized by the Roman government (Acts 24:5–6). Paul’s defense could be summarized by the responses, “No, I didn’t,” and, “They have no witnesses” (Acts 24:10–21).

Felix realized Paul was right. The Sanhedrin didn’t have a case. But he also realized the Sanhedrin was powerful and could cause a lot of problems. Normally, he might send in the Sicarii—political assassins—to kill a few to show them who’s boss. Yet, the Sanhedrin’s influence on the Jews was too strong. So, Felix refrained from convicting Paul, saying he would wait for the testimony of Lysias, the Roman tribune who had initially arrested Paul and sent him to Felix’s custody (Acts 24:22). He didn’t know that the tribune was never going to come. Presumably the tribune did not come because he had bound the hands of Paul and almost had him flogged, which were serious crimes against a Roman citizen (Acts 21:33; 22:23–29). But Felix didn’t release Paul, either (Acts 24:23–27).

Two years later, Felix has been replaced by Festus. Festus is much more honorable than Felix and eager to start a good relationship with the Jewish leaders. The Sanhedrin asks him to bring Paul to trial in Jerusalem, planning to assassinate him along the way. Festus counters by inviting their representatives to bring their evidence to Caesarea first (Acts 25:1–4). Festus doesn’t ask Lysias as he’s probably gone. The position of tribune is typically only for a year and at least two years have passed (Acts 24:27).

Verse 6. After he stayed among them not more than eight or ten days, he went down to Caesarea. And the next day he took his seat on the tribunal and ordered Paul to be brought.

Governor Felix is becoming very friendly with the Sanhedrin. He was only in his capital, Caesarea Maritima, for three days before traveling to meet them in Jerusalem. They immediately clarified how he could start their relationship on the right foot: send Paul to Jerusalem. Felix thinks they want to try him to determine if he’s committed a crime. They merely want to assassinate him along the way (Acts 25:1–4).

Felix can’t send Paul to Jerusalem because, as a Roman citizen, Paul chooses where his appeal trial is held. Felix tells the Sanhedrin to send representatives with their case, and he’ll see about the change in venue (Acts 25:9). He stays in Jerusalem a few days longer before he and the representatives go to Caesarea. He sits on the tribunal seat, meaning this is a formal hearing and his decision will be binding.

The Jewish leaders proceed with their case, offering up an impressive array of charges with no evidence. Paul easily refutes their arguments, but Festus wants to stay on the Jews’ good side, so he asks Paul if it’s okay if they move the trial to Jerusalem. Paul loses his patience. The trial is legal. The decision is obvious. But if Festus doesn’t have the backbone to do what is right, maybe a higher court will. Paul assumes his right as a Roman citizen and appeals to Caesar (Acts 25:7–12). Whatever happens next, the Sanhedrin has no jurisdiction.

Context Summary
Acts 25:6–12 shows Paul taking legal matters into his own hands. He has been incarcerated in Caesarea Maritima for two years without charges. Felix has been replaced by Festus, and the Sanhedrin return to Caesarea to see if their paltry evidence will slip by the new governor. When Festus unwittingly seems about to enable the Sanhedrin to kill Paul, Paul plays his trump card: he is a Roman citizen and he appeals to a higher court, in Rome. After a short audience with King Agrippa II and the leaders of Caesarea, Paul gets his wish (Acts 26—28).

Verse 7. When he had arrived, the Jews who had come down from Jerusalem stood around him, bringing many and serious charges against him that they could not prove.

Paul is facing a new trial before the new governor, Festus. We aren’t told what the charges are this time, but Festus later gives King Agrippa II a summary: “They had certain points of dispute with him about their own religion and about a certain Jesus, who was dead, but whom Paul asserted to be alive” (Acts 25:19). Festus then tells the leaders and nobles of Caesarea that the Jews shouted that Paul deserved death (Acts 25:24).

Paul’s rebuttal also gives us clues. He defends himself against breaking the Jewish law, desecrating the temple, and breaking the Roman law (Acts 25:8).

The whole thing started two years prior when Paul returned to Jerusalem after several years in the province of Asia in modern-day southwest Turkey and in cities around the Aegean Sea. When he arrived, persons unknown falsely claimed he taught Jews they didn’t have to obey the Mosaic law (Acts 21:20–21).

A week later, Jews from Asia erroneously accused him of desecrating the temple by bringing Trophimus, an Ephesian Gentile, inside (Acts 21:27–29). Tertullus, the spokesman hired by the Sanhedrin, included this charge in their hearing before Felix (Acts 24:6). The charge was an honest mistake (if poorly managed) as Paul had been with Trophimus earlier but did not bring him into the temple. Paul certainly didn’t deserve to be drug outside and beat half to death (Acts 21:23–36).

Paul is charged with breaking Roman law in at least two ways. The first accusation is bringing a Gentile into the temple. Beyond being a serious offense against the Mosaic law, it was against Roman law to disrespect a religious place of worship.

The second charge is “stir[ring] up riots among all the Jews throughout the world,” as Tertullus put it (Acts 24:5). Although Paul was well known for eliciting passionate responses to his church-planting activities (Acts 13:45–52; 14:4–7, 19–20), the only recorded “riot” involving Jews was in Thessalonica in Macedonia (Acts 17:5–8), not in the province of Asia. The riot in Asia was caused by an Ephesian silversmith and a crowd that didn’t even know what they were supposed to be upset about (Acts 19:21–41). And the only “riot” in Festus’s jurisdiction, besides the mob that beat Paul, was a fist fight in the Sanhedrin (Acts 23:6–10).

Verse 8. Paul argued in his defense, “Neither against the law of the Jews, nor against the temple, nor against Caesar have I committed any offense.”

Two years prior, Paul stood before Governor Felix as members of the Sanhedrin and their lawyer presented evidence that Paul broke the Jewish and Roman laws (Acts 24:1–9). Now, he stands before the new governor—Festus—addressing the same charges.

The charge against “the law of the Jews” is explained in Acts 21:20–21. Years before, after Paul’s first missionary journey with Barnabas, they returned home to Syrian Antioch to find the church had been infiltrated by “Judaizers”—Jewish Christians who taught that Gentiles had to follow the Mosaic law to follow the Jewish Messiah. Paul knew their real issue was if they ate with the Gentile church members, the Jews of the synagogue would find them unclean and refuse to associate with them (Galatians 6:12–13). Paul and Barnabas took the matter to the church in Jerusalem where James—the half-brother of Jesus—Peter, and the elders all agreed: Gentile Christians should refrain from eating blood and sexual immorality, but they didn’t have to become Jews (Acts 15:1–29). When Paul returned to Jerusalem after his third missionary journey, unknown people had spread rumors that he taught that Jewish Christians should not obey the Mosaic law. There’s no evidence because it didn’t happen.

The claim that he sinned “against the temple” supposedly occurred shortly after he arrived in Jerusalem. He had come with several Gentiles who wanted to bring support from their churches to the church in Jerusalem (Acts 20:4). Paul walked around Jerusalem with Trophimus, a friend from the province of Asia in modern southwest Turkey. Later, Jews from the same province saw Paul in the temple and assumed Trophimus was with him (Acts 21:27–36). It was against the Mosaic law to bring a non-proselyte Gentile into the temple, and was a capital offense against the Roman law to desecrate a religious structure. It doesn’t seem to matter that Trophimus was not with Paul; the Sanhedrin digs up the same charge again.

The charge “against Caesar” relates to the claim that Paul “stirs up riots among all the Jews throughout the world” (Acts 24:5). It is true that Paul had been the target of several riots, including the one that occurred after the charge that he brought Trophimus into the temple (Acts 21:30). But the only incident he deliberately caused occurred within the Sanhedrin. When he realized they weren’t going to listen to him, he proclaimed “I am a Pharisee, a son of Pharisees. It is with respect to the hope and the resurrection of the dead that I am on trial” (Acts 23:6). The Sadducees, who didn’t believe in the resurrection of the dead, and the Pharisees, who did, started bickering (Acts 23:1–10).

Festus now understands the charges are baseless. Later, he will tell King Agrippa II, “When the accusers stood up, they brought no charge in his case of such evils as I supposed. Rather they had certain points of dispute with him about their own religion and about a certain Jesus, who was dead, but whom Paul asserted to be alive” (Acts 25:18–19). But Festus refuses to take accountability for the verdict. He asks Paul if he will agree to the Sanhedrin’s request to hold a trial in Jerusalem (Acts 25:9), possibly not knowing they plan to kill Paul during his travels (Acts 25:3). Paul knows of their previous assassination plot (Acts 23:16), however, and takes the only action he can: he appeals his case to Caesar (Acts 25:11–12). Before long, he is on his way to Rome.

Verse 9. But Festus, wishing to do the Jews a favor, said to Paul, “Do you wish to go up to Jerusalem and there be tried on these charges before me?”

Porcius Festus replaced Governor Felix around AD 58. Felix had been such a cruel, corrupt ruler that he was recalled to Rome after many complaints from his people. That happened under the rule of the infamously depraved Nero. Festus is reportedly a good ruler—fair and reasonable—and even destroyed the Sicarii assassins Felix had used to do his dirty work.

Practically the first order of business Festus attends to after arriving at his new post is to go to Jerusalem to meet with the Sanhedrin—the Jewish religious and cultural leaders. They immediately ask for a favor. Paul has been under house arrest in the capital, Caesarea Maritima, ever since Felix refused to rule on his trial two years prior (Acts 24:22–27). The Sanhedrin asks Festus to return Paul to Jerusalem for a new trial. Festus requests they first send representatives to present their charges at a hearing in Caesarea (Acts 25:1–5).

At the hearing, Festus takes his place on the tribunal seat, establishing that this is an official, legal trial and he is acting in his official capacity. Things get murkier, however, when he realizes the Sanhedrin doesn’t have a case. The charges are serious, but they have no witnesses and no evidence. Paul easily refutes their claims, and Festus is stuck (Acts 25:6–8). How can he please the Sanhedrin when there’s no legal cause?

He asks nicely. He asks Paul if he wouldn’t mind going to Jerusalem for a new trial. Paul has none of it. He replies, “I am standing before Caesar’s tribunal, where I ought to be tried” (Acts 25:10). Paul is a Roman citizen and has the right to choose where he will be tried. The alleged crime happened in Jerusalem. The governor’s seat is in Caesarea. Paul is a native of Tarsus. All these places are under Festus’s jurisdiction. Paul gets to choose which of these three places the trial may occur, and he chooses here and now.

Paul has reason to. The reason he is in Caesarea and not Jerusalem is that two years prior the Sanhedrin had conspired with forty other men to trick the Roman army tribune to bring Paul out into the open so they could kill him (Acts 23:12–15). Paul may suspect they will try again—and they plan to (Acts 25:3). Paul resorts to his last card: he appeals his case to Caesar (Acts 25:11), meaning he wants the case taken to a higher court. He does escape the Sanhedrin’s death plot and win his freedom from Caesarea, but nearly dies in a shipwreck, gets bitten by a viper, and spends another two years under house arrest in Rome (Acts 27—28).

Verse 10. But Paul said, “I am standing before Caesar ‘s tribunal, where I ought to be tried. To the Jews I have done no wrong, as you yourself know very well.

Festus has just taken the position of governor about two weeks prior. He is trying to develop a good relationship with the Jewish leadership—something the previous governor, Felix, shirked in lieu of cruelty and violence. But Paul is not cooperating.

Paul has been in Caesarea Maritima for two years, ever since the Sanhedrin conspired for his murder (Acts 23:12–15) and presented false accusations before then-governor Felix (Acts 24:5–6). Now, the Sanhedrin has presented the same unprovable and untrue charges in front of Festus (Acts 25:7). They’ve also asked an official request of Festus: to bring Paul down to Jerusalem for trial. Festus tries to be accommodating, probably not realizing it’s a trap for Paul (Acts 25:2–3).

When Paul had first been brought before Felix (Acts 24:1–21), Felix was cruel and corrupt, yet also experienced as a leader over the Jews. Festus is more ethical, but a novice. Felix knew Paul was innocent but delayed the acquittal to please the Sanhedrin (Acts 24:27). Paul doesn’t know if Festus has the wherewithal to defy the Jews and release him.

So, when Festus asks Paul if he will allow the trial to move to Jerusalem, Paul declines. Festus is the governor of Caesarea, where they are; Jerusalem, where the “crime” took place; and Cilicia, where Paul is from: Festus has equal jurisdiction in all three places. Because of his Roman citizenship, Paul gets to choose, not Festus. Paul is very likely aware that the bounty on his head had not been lifted (Acts 23:12–15; 25:3).

But Paul has another option. He can choose to have the trial in Caesarea, Jerusalem, Tarsus—or Rome, before a higher court, referred to as an appeal “to Caesar.” To free himself of the legal merry-go-round, he appeals “to Caesar” (Acts 25:11). The Sanhedrin is no longer his problem.

Verse 11. If then I am a wrongdoer and have committed anything for which I deserve to die, I do not seek to escape death. But if there is nothing to their charges against me, no one can give me up to them. I appeal to Caesar.”

Paul has been under house arrest for two years without cause (Acts 24:27). The Sanhedrin had attempted to murder him (Acts 23:12–15) and prove his guilt before then-governor Felix (Acts 24:2–9) but failed both times. Now, he’s at a hearing where the Jewish leaders are trying to convince the new governor, Festus, that Paul is a menace to society (Acts 25:7). Their true goal is to convince Festus to send Paul to Jerusalem for trial or so they can kill him along the way (Acts 25:3).

Unlike the Sanhedrin members, Paul is a Roman citizen. This offers him certain rights, including the right to defend himself in a trial; protection from being beaten, tortured, or scourged; and protection from being executed unless found guilty of treason. He also has the right to appeal his trial to Caesar. Ironically, the emperor at the time is the infamously wicked Nero, though this is the beginning of his rule when the Stoic philosopher Seneca and the noble Afranius Burrus held influence over the administration. It will be another five years before Nero’s true colors become obvious to the world.

Paul likely wants to appeal to Caesar for several reasons. First, Festus is new and wants to develop a good relationship with the Sanhedrin; Paul probably doesn’t trust him to do the right thing. Second, Paul not only really wants to go to Rome (Romans 1:11–15), Jesus has told him he will go to Rome (Acts 23:11).

Most urgently, Paul isn’t safe just because he’s innocent. The Sanhedrin has charged Paul with crimes against both the Roman and Jewish laws (Acts 25:7). If Festus clears Paul of the charges against Rome, he could remand Paul to the Jewish leadership to try him for the crimes against the Mosaic law. The likelihood of Paul surviving a journey to Jerusalem for that trial is very slim. By appealing to Caesar—meaning to ask for the case to be appealed to a higher court—Paul escapes the grasp of the Jews and gets a ride to where he wants to be, anyway. The Jews overreached, and Paul slips away.

Verse 12. Then Festus, when he had conferred with his council, answered, “To Caesar you have appealed; to Caesar you shall go.”

Everyone wants something different. Porcius Festus, the new governor, wants a good relationship with the Jewish leaders. The previous governor had been cruel and violent. Festus would rather keep the peace by working together. He’s inclined to give the Sanhedrin what they want if he can.

The Sanhedrin wants Paul dead. They failed two years ago (Acts 23:12–15), and they want another shot. If they can convince the new governor to send Paul to Jerusalem for trial, Paul can come to an untimely end along the way (Acts 25:3). Festus is only useful to them so far as he gives them what they want.

Paul wants to get out of Caesarea Maritima where he’s been in custody for the last two years. Preferably, he’d like to be freed, but if that isn’t going to happen, he can at least escape the Sanhedrin. When he realizes he can’t trust Festus to do the right thing and clear the Sanhedrin’s baseless charges, he appeals his case to Caesar (Acts 25:11).

This is almost as good for Festus as it is for Paul. Paul’s fate is out of his hands—the Sanhedrin can’t fault him for following Roman law. But now he has a new problem: what is he going to tell Caesar? Paul didn’t do anything except argue about religion (Acts 25:19). He shouldn’t have been kept for two years. Festus can’t send Paul to Nero without a reason (Acts 25:26–27).

Luckily, Festus finds an ally. After a few days, King Agrippa II and his sister Bernice arrive, and they agree to listen to Paul and help determine his crime. Festus includes all the noblemen of Caesarea (Acts 25:23). Paul is not only allowed to give his testimony to Agrippa and the leaders of the district, but he nearly converts Agrippa. Agrippa agrees that Paul has done nothing, but they must honor Paul’s request and send him to Rome (Acts 26).

Verse 13. Now when some days had passed, Agrippa the king and Bernice arrived at Caesarea and greeted Festus.

Festus, the new governor of the eastern Mediterranean, is getting to know the local leadership. His first point of business was to travel to Jerusalem to meet the Sanhedrin: the priests, scribes, and elders who were responsible for the Jewish culture and religion (Acts 25:1).

Now, he meets Herod Agrippa II and his sister Bernice. Their father was Agrippa I, the king who killed the apostle James and tried to kill Peter (Acts 12:1–3) and soon after died of intestinal worms (Acts 12:20–23). Their grandfather was Herod the Great. The Jewish historian Josephus was a friend of theirs. Agrippa and Bernice’s relationship was incestuous.

When Festus met with the Sanhedrin, they formally requested a favor: that he bring the man Paul from house arrest in Caesarea Maritima, the governor’s capital, to Jerusalem. The Jews claimed they wanted Paul to try him for crimes against the state, the Mosaic law, and the temple; really, they wanted to ambush him along the way and kill him. Festus countered with a preliminary hearing in Caesarea, but when the Jews arrived Festus realized their accusations were baseless. Festus tried to recover a chance to please the Sanhedrin by asking Paul if he would allow the trial to move to Jerusalem. Paul responded by chastising Festus for not doing his job and appealing his case to Caesar (Acts 25:2–12).

Now, Festus must send Paul to Rome, but he has no workable charges. Nothing the Sanhedrin representatives said made sense. All Festus can tell is that they’re arguing about theological variations among the different sects of Judaism. Fortunately, Agrippa’s family has been in the area for generations; he’s well versed in Jewish law (Acts 26:3). Festus takes advantage of Agrippa’s visit and asks for his help (Acts 25:14–22).

Context Summary
Acts 25:13–22 relates how the new governor, Festus, draws King Agrippa II into his conundrum. Festus wants to be on good terms with the Jewish leaders in Jerusalem, but they want to try Paul for crimes that are obviously baseless. While Festus ponders what to do, Paul appeals his case to Caesar (Acts 25:1–12). But Festus can’t send Paul to Rome without formal charges. Agrippa is intrigued and agrees to hear what Paul has to say.

Verse 14. And as they stayed there many days, Festus laid Paul ‘s case before the king, saying, “There is a man left prisoner by Felix,

Festus, the new governor of Judea, Samaria, and Galilee, is meeting King Agrippa II for the first time. The king is the son of Agrippa I (Acts 12:1–3) and grandson of Herod the Great. In addition, he’s an expert in Jewish culture (Acts 26:3). Festus takes advantage of his expertise and asks for help.

Two years prior, then-governor Felix received custody of a suspect accompanied by a letter from the military tribune in Jerusalem. The man, Paul, had been attacked by a mob outside the temple (Acts 21:27–36) and targeted by the Sanhedrin in an assassination plot (Acts 23:12–15). The tribune, Lysias, had investigated but couldn’t determine what horrible crime Paul had committed. Lysias sent Paul to Caesarea Maritima for his own protection and so the governor could use his superior authority to figure out what was going on (Acts 23:26–30).

Lysias also sent representatives from the Sanhedrin to make their case. Felix listened to their charges and Paul’s defense and determined Paul hadn’t broken the law. However, although Felix had no problem using assassins to beat down rebellious mobs, he didn’t want to irritate the Jewish ruling council. He didn’t charge Paul with anything; neither did he release him. Paul stayed under house arrest for two years until Felix was called back to Rome to answer for his cruelty and Festus took his position (Acts 24).

Festus now asks Agrippa for help. He met with the Sanhedrin and with Paul and agrees with Felix that Paul did nothing wrong. But Paul appealed his case to Caesar and Festus must send him (Acts 25:1–12). Still, he has no charges. Festus is hopeful that Agrippa can give him enough clarity and context to know what to say.

Verse 15. and when I was at Jerusalem, the chief priests and the elders of the Jews laid out their case against him, asking for a sentence of condemnation against him.

Governor Festus is explaining Paul’s case to Agrippa II in hopes the king can help.

A few weeks before, three days after Festus arrived at his new assignment, he traveled to Jerusalem to meet the Sanhedrin—the ruling Jewish council. They asked him to send Paul to Jerusalem so they could try him for crimes against the Mosaic law. Festus reversed the invitation, telling them to send representatives to Caesarea Maritima to present their evidence. They did so (Acts 25:1–5).

They claimed Paul had started riots all over the Roman Empire, that he desecrated a religious structure, and that he leads an illegal cult (Acts 24:5–6). All of these were crimes against the Roman law and could be capital offenses. Paul countered by simply saying no, he didn’t do any of that. Since the Sanhedrin provided no witness or evidence, Festus knew Paul was innocent, but he wanted to please the Sanhedrin, so he asked Paul if he wouldn’t mind going to Jerusalem for trial. Since Paul was a Roman citizen, he had the right to choose whether to have the trial in the city where the crimes allegedly took place—Jerusalem, the city where the judge resides—Caesarea, or his home city—Tarsus. Festus happens to have jurisdiction in all three places and Paul had no desire to move and be the target of another assassination attempt (Acts 23:12–15; 25:3). He chastised Festus for not taking responsibility for his office and appealed his case to Caesar (Acts 25:6–12).

Now, Festus must send Paul to Caesar in Rome as a prisoner prepared for trial, but Paul has committed no crime. Festus asks Agrippa for help: what should he say Paul has done?

The Sanhedrin is the group of priests, scribes, and elders who regulate and judge the application of the Mosaic law. The council is often identified as “the Jews” or “the chief priests and elders.”

“Chief priest” is not a God-ordained designation. God established the priests as the qualified descendants of Aaron and the high priest as the single man in authority. During the time between the Old and New Testaments, the office of priest became politicized and “chief priest” became a title of a priest who had significant authority, often because of family ties.

An “elder” was often a prominent businessman from around Jerusalem. Moses used a version of this office on the advice of his father-in-law to see to minor interpersonal issues that needed to be judged but didn’t require Moses’ direct intervention (Exodus 18). Elders of cities and villages typically made themselves available at city gates for the people to seek their advice or supervise legal transactions (Ruth 4:1–2).

Verse 16. I answered them that it was not the custom of the Romans to give up anyone before the accused met the accusers face to face and had opportunity to make his defense concerning the charge laid against him.

Paul is uniquely qualified to be the evangelist to the Gentiles. He is from the city of Tarsus on the southeast shore of modern-day Turkey. He is fluent in Greek and familiar with Greek philosophy and Roman culture (Acts 17:22–31; 24:10). His Roman citizenship has already saved him from dishonor (Acts 16:35–40). But he probably didn’t realize how handy it would be in Judea. Two years prior, it saved him from being flogged in Jerusalem (Acts 22:23–29). More recently, it saved him from an assassination attempt (Acts 25:3).

When the corrupt Governor Felix was replaced by Festus, the new governor wanted to establish good relationships with the local leaders. He hadn’t even settled in at his capital in Caesarea Maritima before he traveled to Jerusalem to meet with the Sanhedrin—the ruling council of the Jews (Acts 25:1). Two years prior, the Sanhedrin had tried to first kill (Acts 23:12–15) and then convict Paul of capital crimes (Acts 24:1–9). Felix knew he was innocent, but likely not wishing to send the Sanhedrin over the edge into rebellion, he kept Paul under house arrest (Acts 24:22–27). When Festus went to Jerusalem, the Sanhedrin asked him to bring Paul to Jerusalem for trial; in actuality, they were going to try to kill him again (Acts 25:1–3).

Festus may not have known about the second assassination attempt, but he knew Paul was a Roman citizen and had rights even the Sanhedrin couldn’t override. He told them to send representatives to Caesarea so Paul could meet his accusers. They came and gave their charges for which they had no witnesses and no evidence (Acts 25:6–8).

During the trial, Paul appealed his case to Caesar (Acts 25:10–12). This is an appeal to a higher court, in this case located in Rome. Festus must send him but has no official charges. He needs to be able to tell Caesar’s court something. Fortunately, King Agrippa II has arrived to give his official welcome. Not only is Agrippa part of a long-standing family in the area—Herod the Great is his grandfather—but he’s an expert in Jewish law (Acts 26:3). Festus hopes Agrippa can help.

Verse 17. So when they came together here, I made no delay, but on the next day took my seat on the tribunal and ordered the man to be brought.

Festus is asking King Agrippa II for help with an issue he discovered within a week of his assumption of the office of governor.

Shortly after he arrived in his new capital, Caesarea Maritima, he traveled to Jerusalem to meet with the Sanhedrin. The previous governor, Felix, had been a licentious man and a cruel leader, and Festus wanted to start on the right foot with his new residents. The Sanhedrin mentioned a man, Paul, whom Felix had kept in custody for the past two years after dismissing their concerns about his gross offenses against Roman and Jewish law. They asked Festus to please bring Paul to Jerusalem so they could complete a more thorough trial. Festus may not have known the Sanhedrin planned to kill Paul on the road, but he couldn’t release Paul into their custody because Paul was a Roman citizen and must meet with his accusers in a place of his choosing. The Sanhedrin agreed to a hearing in Caesarea (Acts 25:1–5).

The day after Festus returned to Caesarea, he took his seat at the tribunal—illustrating this was an official trial and his findings would be legally binding. The Jews preceded to present their charges against Paul, all of which were unfounded, unwitnessed, and unproveable. Not wishing to give offense to the Sanhedrin, Festus asked Paul if he would mind moving the trial to Jerusalem, anyway (Acts 25:6–9).

Paul assumed his legal rights. By sitting at the tribunal, Festus had indicated he had the authority to oversee the trial and make a judgment. Festus knew that as a Roman citizen, Paul could choose whether to have the trial in Jerusalem, Caesarea, or Paul’s hometown of Tarsus; Paul had obviously chosen Caesarea and he would not go back to Jerusalem. If Festus had doubts about Paul’s guilt, he needed to dismiss the charges. But since Festus didn’t seem to be able to complete the responsibilities of his office, Paul demanded to be tried in front of someone who would: a higher court, referred to as an “appeal to Caesar” (Acts 25:10–12).

Now, Festus has to send Paul to Rome but has no charges to explain why this is happening. He asks for Agrippa’s help, hoping a king with much more experience with the culture can tell him what Paul did wrong.

Verse 18. When the accusers stood up, they brought no charge in his case of such evils as I supposed.

Festus is recounting to King Agrippa II the trial he oversaw, suggesting the Sanhedrin intended to accuse Paul of egregious crimes against the state and the Mosaic law. Of course, this is not what happened. In the initial trial, two years before, the Sanhedrin had accused Paul of inciting riots throughout the Roman Empire, defiling a religious structure, and leading a cult (Acts 24:5–6). Under certain circumstances, any of these could be capital offenses—even for a Roman citizen, as Paul was.

Digging into the evidence, neither Felix—the governor then—nor Festus see the crime. Although Paul has been involved in several riots, only two have been in the governors’ jurisdiction: on the temple Mount when a mob attacked Paul because of a false accusation (Acts 21:27–36), and a fight between the members of the Sanhedrin (Acts 23:6–10). Paul didn’t defile the temple, and his accusers refused to come to either trial (Acts 21:27–29; 24:17–19). And, so far as the Romans are concerned, Christianity is a sect of Judaism, not an illegal religion forbidden by Roman law.

Although it’s unclear in the text, the foundational “crime” Paul seems to have committed is insisting that Jesus of Nazareth rose from the dead. The Sanhedrin may disagree, but as far as the Romans are concerned, it’s merely “certain points of dispute with him about their own religion” (Acts 25:19).

Verse 19. Rather they had certain points of dispute with him about their own religion and about a certain Jesus, who was dead, but whom Paul asserted to be alive.

C. S. Lewis, in On the Reading of Old Books, explained how seemingly monumental differences over an issue in one culture would barely be noticed by those of a different culture. This was the case for Greek and Roman leaders when faced with Judaism and Christianity in the first century. The Roman Empire did not allow the practice of a religion it had not specifically sanctioned. Judaism was sanctioned, even though the religion was considered nearly atheistic since it had no images of its God. Until the Khobar Rebellion of AD 150, Christianity was thought to be a sect under Judaism—not much different from the Pharisees or the Essenes. The only identifying marker seemed to be that Christians claimed a man named Jesus rose from the dead.

This confusion has protected Paul. When the Jewish leadership of the synagogue wished to persecute him and his new church in Corinth, the proconsul Gallio responded, “If it were a matter of wrongdoing or vicious crime, O Jews, I would have reason to accept your complaint. But since it is a matter of questions about words and names and your own law, see to it yourselves. I refuse to be a judge of these things” (Acts 18:14–15). When the Jews in Jerusalem tried to kill Paul, the tribune wrote to the governor, “I found that he was being accused about questions of their law, but charged with nothing deserving death or imprisonment” (Acts 23:29).

Festus, the new governor, has the same problem. The Sanhedrin’s reaction to Paul’s belief that Jesus rose from the dead seems grossly out of proportion. It has nothing to do with their unfounded accusations that he desecrated the temple, started riots, or leads a cult (Acts 24:5–6). Festus now asks for help from King Agrippa II who is an expert in Jewish culture (Acts 26:3). What did Paul do wrong?

Verse 20. Being at a loss how to investigate these questions, I asked whether he wanted to go to Jerusalem and be tried there regarding them.

Festus continues to describe to King Agrippa II and Bernice the trial that occurred the second week of his assignment as governor.

Three days after he arrived in the capital, Caesarea Maritima, Festus went to Jerusalem to meet with the Jewish leaders in hopes of establishing a good and peaceful relationship. They immediately asked an official favor: to bring Paul, who had been under house arrest in Caesarea, to Jerusalem for trial. Instead, Festus invited them to Caesarea, where Paul was being held, to present their case (Acts 25:1–5).

Several days later, all the parties met for the trial. Festus quickly became aware that the Sanhedrin didn’t have a case. Their accusations were spurious and unfounded, and they had neither evidence nor witnesses. Wishing to accommodate them, Agrippa requested Paul’s permission to move the trial to Jerusalem (Acts 25:6–9).

As a Roman citizen, Paul had the right to choose whether to hold his trial in Jerusalem, where the alleged offenses occurred, Caesarea, the city of the presiding judge, or Tarsus, his hometown. All three were in Festus’s jurisdiction. Tarsus was many days travel from Caesarea. Paul didn’t want to go to Jerusalem because the Sanhedrin had already tried to convince a Roman official to bring him into the open so they could assassinate him (Acts 23:12–15). He may not have known for sure the Sanhedrin was planning on doing it again, but it was a safe bet (Acts 25:3).

Instead, Paul accused the governor of not doing his job and appealed his case to Caesar (Acts 25:10–12). If the Sanhedrin wanted Paul out of the way, they got their wish. If they wanted him dead, he was out of their reach.

Verse 21. But when Paul had appealed to be kept in custody for the decision of the emperor, I ordered him to be held until I could send him to Caesar.”

When Festus took over as governor, the Sanhedrin asked him to hold a new trial for Paul in Jerusalem (Acts 25:1–3). The Jewish leaders had presented their charges before the previous governor, Felix, two years before. Felix had refused to give a verdict, instead holding Paul under house arrest until the governor was relieved two years later (Acts 24). The Sanhedrin at least wants Festus to convict Paul of a crime against Roman law. Even better is if Festus would bring Paul out in the open so they can kill him (Acts 25:3).

Because Paul is a Roman citizen and cannot be forced to have his trial in Jerusalem, Festus held a hearing in Caesarea. He quickly realized why Felix had refused to render a decision: Paul hadn’t done anything wrong. At the same time, it’s not wise to antagonize the spiritual and cultural leaders of a people who really don’t want the Romans in their space and will revolt at the drop of a hat. Festus asked Paul if he would allow the trial to take place in Jerusalem. Paul promptly accused Festus of not doing his job and appealed his case to Caesar (Acts 25:5–12).

It is a few days after this trial. Festus is speaking with King Agrippa II and his sister Bernice. He must send Paul to a higher court—Roman law demands it. But he has nothing with which to charge Paul (Acts 25:26). Agrippa’s family is from the area—his grandfather is Herod the Great—and he’s an expert in the Jewish law and culture (Acts 26:3). Festus hopes Agrippa can identify what offense Paul has committed.

Agrippa agrees to hear Paul’s testimony (Acts 25:22). Instead of giving a testimony of his innocence, Paul tells the story of how he met Jesus. Festus, who knows next to nothing about Judaism or Christianity, responds, “Paul, you are out of your mind; your great learning is driving you out of your mind” (Acts 26:24). Agrippa, however, seems almost ready to accept Christ for himself (Acts 26:28).

Unfortunately, Agrippa can’t help Festus and Festus knows it. They say to each other, “This man is doing nothing to deserve death or imprisonment” (Acts 26:31). Agrippa finishes, “This man could have been set free if he had not appealed to Caesar (Acts 26:32).

Verse 22. Then Agrippa said to Festus, “I would like to hear the man myself.” “Tomorrow,” said he, “you will hear him.”

As the new governor over a territory that includes the homeland of the Jews, Festus has a steep learning curve. No doubt he has heard of Jews—how they have strict dietary standards and refuse to work on the Sabbath—but he’s not familiar with their religion, society, or politics. Still, he wanted to have a good relationship with them, so three days after he arrived in Caesarea Maritima, the capital, he traveled to Jerusalem to meet with the Sanhedrin (Acts 25:1).

Two weeks later, Festus was completely confused. The Sanhedrin asked him to bring Paul, a prisoner left by former-governor Felix, to Jerusalem for trial. Festus explained they must meet in Caesarea first. Because he was a Roman citizen Paul could choose where the hearing would be, and he was being held in Caesarea. The Jews came and offered up several serious charges with no witnesses or even evidence. Paul countered by explaining the conflict had nothing to do with the law—Roman or Jewish. It’s all because he believes a Jewish man named Jesus of Nazareth rose from the dead about 25 years prior (Acts 25:2–8, 19).

When Festus asked Paul if they could move the trial to Jerusalem, Paul appealed the case to Caesar (Acts 25:11). That is good because now Festus can’t legally fulfill the Sanhedrin’s request. But it is bad because he must send Paul to Caesar with no charges. There’s nothing to try (Acts 25:25–27).

So, when King Agrippa II and his sister Bernice arrive to show their regards to Festus, the governor asks for help. Agrippa is the grandson of Herod the Great and son of Agrippa I (Acts 12:1–3, 20–23). He knows the people, the culture, the law, and the religion (Acts 26:3). Festus explains to Agrippa what he’s up against, and Agrippa agrees to hear Paul.

The next day, Festus invites Agrippa, Bernice, and the leaders of Caesarea (Acts 25:23). Paul describes how he converted from a persecutor of the church into its most active missionary—all because he is certain Jesus rose from the dead. Festus and Agrippa are more convinced than ever before: Paul may be eccentric, but he’s not a criminal. If they had heard his story before the hearing with the Sanhedrin—before he appealed to Caesar—they would have let him go (Acts 26).

Verse 23. So on the next day Agrippa and Bernice came with great pomp, and they entered the audience hall with the military tribunes and the prominent men of the city. Then, at the command of Festus, Paul was brought in.

King Agrippa II and his sister Bernice are in Caesarea Maritima visiting the new governor, Porcius Festus. Agrippa and Bernice are the children of Agrippa I who killed the apostle James, tried to kill Peter, and eventually died of internal worms after allowing the people to declare him a god (Acts 12:1–3, 20–23). Agrippa and Bernice’s grandfather was Herod the Great who tried to kill the baby Jesus (Matthew 2:16–18). The brother and sister are also lovers.

Festus replaced Felix as governor around AD 58. Felix had been cruel and licentious. The residents of Caesarea sent so many messages to Caesar that Felix found himself in Rome to answer for his crimes. Festus is fair and reasonable; within three days of arriving at his new position, he traveled to Jerusalem to establish good relations with the Jewish leaders (Acts 25:1).

Military tribunes are commanders in charge of logistics and administration. They may also be called on to lead units into battle. They are typically about twenty-seven years old and use the one-year position to broaden their potential as Roman senators.

Festus has assembled the audience, in part, to honor Agrippa with a unique form of entertainment. It is also partly to gain assistance. Two years prior, Felix had heard a case wherein the Sanhedrin brought serious charges against a man named Paul. He determined Paul had done nothing wrong, but he didn’t want to set Paul free and irritate the Jews, so he kept him under house arrest (Acts 24).

Festus inherited the mess. While trying to accommodate the wishes of the Sanhedrin, he re-tried Paul and came to the same conclusion as Felix. But Paul stopped the trial by criticizing Festus for not taking responsibility for his duties and demanding he be sent to Caesar if Festus wouldn’t make a ruling (Acts 25:2–12).

Now, Festus must send Paul to Rome—but the prisoner has committed no crime. So, the confused governor has invited the crowd to hear Paul’s story and determine if he can be charged with anything (Acts 25:25–27).

Context Summary
Acts 25:23–27 describes Festus giving King Agrippa II and Bernice a flamboyant greeting for the day’s entertainment. He has invited the military and civilian leaders to the great hall to hear the story of Paul. This is the man Felix incarcerated for two years, the Sanhedrin wants dead, and who is on his way to have his case tried before Caesar. By the end of Paul’s testimony, the room is convinced: Paul hasn’t committed any crime (Acts 26). And yet, because he appealed to a higher Roman court (Acts 25:11), he must go.

Verse 24. And Festus said, “King Agrippa and all who are present with us, you see this man about whom the whole Jewish people petitioned me, both in Jerusalem and here, shouting that he ought not to live any longer.

Governor Festus may be new to his position in Caesarea Maritima, but he knows how to give a show. He has invited King Agrippa II, Agrippa’s sister/lover Bernice, the military tribunes, and the leaders of the city. Their entertainment is to hear from a man who has been incarcerated for two years because the previous governor, Felix, refused to either convict or release him (Acts 24:22–27; 25:23).

Festus makes the whole thing sound like a carnival show: All the Jews want him dead! But he hasn’t done anything! How intriguing! What a spectacle!

To Festus, of course, a “show” might be a very apt description. Those outside Judea had very little understanding of Judaism. To the Roman mind, the only distinctive aspect of the religion was that adherents refuse to make images of their God. “Christianity,” to them, was just another type of Judaism. The only difference seemed to be that Christians believe a man from Nazareth resurrected from the dead, while those who practice traditional Judaism get very upset when the subject is brought up. It’s difficult to say how much of Festus’s pomp is to honor Agrippa and how much is mocking the Jews for zealously wanting to kill Paul.

Even if the theatrics are for show, the event itself is real. A few days before, Paul insisted that if Festus wouldn’t either condemn or release him, Caesar would. Paul took advantage of his rights as a Roman citizen and appealed his case to Caesar (Acts 25:10–12). Festus must send him, but he needs help: what will he write? Paul hasn’t committed a crime; how will Festus justify sending an innocent man to the highest court of the land?

Hopefully Agrippa and the city leaders who have much more experience with the way of the Jews can help (Acts 25:25–27; 26:3).

Verse 25. But I found that he had done nothing deserving death. And as he himself appealed to the emperor, I decided to go ahead and send him.

Governor Festus has only held the position for a few weeks, but he already has taken the opportunity to invite Herod Agrippa II and the leaders of the capital Caesarea Maritima to a spectacle. The Jews want a man dead—a man who hasn’t committed any identifiable crime (Acts 25:23–24). That man—Paul—then engaged his rights as a Roman citizen. He demanded his trial be taken out of the reach of Festus or the Jews and into the hands of Caesar’s courts in Rome (Acts 25:11).

The problem for the Roman authorities is that Paul has not committed a crime. Nor can they determine what he could be charged with. All they know is that Jewish leaders are adamant about Paul being punished. The Romans are blatantly looking to trump up some accusation so they can keep peace with the Sanhedrin. To do so, Festus must send Paul to Rome, along with the reason he is transferring a prisoner to a higher court. Festus hopes that the crowd, made of officials and military officers who have lived with the Jews much longer than he has, can tell him what to write (Acts 25:26–27).

After Festus’s introduction, Paul will speak. He will explain that the primary cause of conflict between himself and the Sanhedrin is that he believes in the resurrection of the dead. Specifically, he believes Jesus of Nazareth rose from the dead. In fact, Paul saw him, on his way to Damascus to arrest Jesus’ followers there. Instead of returning to Jerusalem with criminals, Paul returned with a Lord and Savior. The Sanhedrin doesn’t want him dead because he desecrated the temple or started riots. They want him dead because he teaches that Jesus saves (Acts 26:1–29).

When Paul finishes, Agrippa, Bernice, Festus, and other dignitaries discuss what they’ve just heard. They unanimously agree that Paul has committed no crime. Agrippa points out that if Paul hadn’t appealed to Caesar, he should have been freed (Acts 26:30–32). But Paul must go to Caesar, and there’s nothing anyone can do about it.

Verse 26. But I have nothing definite to write to my lord about him. Therefore I have brought him before you all, and especially before you, King Agrippa, so that, after we have examined him, I may have something to write.

Governor Festus is speaking before a crowd in Caesarea Maritima, the city that became his capital a few weeks earlier. His audience includes young military officers, city officials, and King Agrippa II and his sister Bernice (Acts 25:23).

He has gathered them together because he has a problem. The previous governor, Felix, had held a trial wherein the Sanhedrin—the Jewish leaders in Jerusalem—accused a man named Paul of grievous crimes against the Empire and Jewish law. When Felix heard their evidence, however, he realized Paul was completely innocent. And yet, Felix didn’t want to irritate the Sanhedrin, so he kept Paul in custody (Acts 24).

Two years later, Festus replaced Felix and held another trial. The same thing happened: the Sanhedrin made charges with no evidence or witnesses and Paul easily refuted them. This time, however, when Festus attempted political maneuvers, Paul demanded his Roman civil rights. As a citizen, he demanded his case be transferred to Rome where a higher court would make the ruling (Acts 25:1–12).

Festus must send Paul to Rome, but he has no workable charges. He hopes Agrippa, an expert in Jewish customs (Acts 26:3), will hear Paul’s story and Paul will somehow incriminate himself. Festus has included the city officials for good measure.

Neither the governor nor the king realizes there is a bigger story being told. Decades ago, when Paul traveled to Damascus to arrest Jesus-followers and take them to trial in Jerusalem, Jesus told a man named Ananias that Paul would bring Jesus’ name before kings (Acts 9:15). Paul will do so in Acts 26.

Verse 27. For it seems to me unreasonable, in sending a prisoner, not to indicate the charges against him.”

Festus finishes his introduction. He has invited King Agrippa II, Agrippa’s sister Bernice, and the tribunes and officials of Caesarea Maritima to hear a story. This is the testimony of a Jewish man named Paul who had been charged with serious crimes by the Sanhedrin (Acts 25:23–24). The former governor, Felix, had kept Paul in custody for two years after refusing to decide on his case. In truth, Paul is completely innocent, but Felix didn’t want to irritate the Sanhedrin by releasing him. Felix may have used secret assassins to squash rebellions, but he didn’t want to cross the Jewish leadership (Acts 24:22–27).

When Festus held a second trial, two weeks after his arrival, he understood Felix’s point of view. Paul is innocent and the Sanhedrin is formidable. He asked Paul if he wouldn’t mind acquiescing to the Sanhedrin’s request to move the trial from Caesarea to Jerusalem. Paul chose Rome. Jerusalem was out of the question because the Sanhedrin would just kill him along the way (Acts 25:3). Caesarea was proving, once again, to be useless. As a Roman citizen, Paul had the right to appeal his case to a higher court—an appeal “to Caesar”—and so he did (Acts 25:6–12).

In a moment, Paul will begin his story. He will explain that his main criticism from the Sanhedrin doesn’t involve the Jewish or Roman laws. Rather, it’s because he believes Jesus of Nazareth rose from the dead about twenty-five years prior. The Jewish leaders are angry because he used to persecute Jesus-followers (Acts 8:1–3; 9:1–2) and now he spreads Jesus’ message. And even though Festus thinks Paul is out of his mind, Paul would love it if Agrippa came to a right relationship with Christ (Acts 26:1–29).

When Paul is finished, the officials excuse themselves to discuss the case. They all agree Paul has committed no crime. There’s nothing to tell Caesar (Acts 26:30–31). Agrippa adds, “This man could have been set free if he had not appealed to Caesar” (Acts 26:32).

End of Chapter 25.

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