Introductory remarks:
Paul is still in prison in Caesarea where we left him in chapter 24. "The Jews try to get Festus to send Paul to Jerusalem so they can kill him on the way. He makes them come to Caesarea instead. They make accusations but can prove nothing. When Festus, the new governor, asks Paul if he will go to Jerusalem he claims his right to appear before Caesar. King Agrippa and Bernice visit Festus, who tells Paul's story to them. He asks for help coming up with a charge he can send against Paul to Caesar" (A Survey of Acts - Brenda). This chapter may be outlined as follows: Paul appeals to Caesar vv. 1-12; Paul brought before Agrippa and Bernice vv. 13-27.
Paul Appeals to Caesar
Verse 1, "Now when Festus was come into the province, after three days he ascended from Caesarea to Jerusalem."
LGT "Therefore Festus having entered upon the province, after three days went up to Jerusalem from Caesarea."
Therefore Festus having entered upon the province. The Roman governors at this time resided in Caesarea, and Festus had just taken over the office of governor. After three days went up to Jerusalem from Caesarea. Festus spent three days in Caesarea and then went to familiarize himself with how things were going in Jerusalem.
Verse 2, "Then the high priest and the chief of the Jews informed him against Paul, and besought him,"
LGT "And the chief priests and the chief of the Jews laid an information before him against Paul, and besought him,"
These principal men of Jerusalem would have enjoyed paying their respects to the new procurator of Rome, Festus. There was now a new chief priest in Jerusalem, Ishmael, in place of Ananias. Laid an information before him against Paul. You would think after two years their animosity against Paul would have mellowed some; but that is not the case here. These Jews were all the more inflamed against Paul, and believed they could turn the new governor against Paul, to the extent that he would not be able to judge fairly in his case.
Verse 3, "And desired against him, that he would send for him to Jerusalem, laying wait in the way to kill him."
LGT "Asking a favor against him, that he would send for him to Jerusalem, forming an ambush to put him to death along the way."
Two years earlier they had laid a similar plot to bushwhack Paul with forty or so Jews; now they take it upon themselves to form an ambush, in order to put Paul to death. Plenty of opportunity would avail itself for such an attack along the way from Caesarea to Jerusalem. All the well-laid plans of mice and men are of no avail when God has made his decree; remember, God promised Paul he would see Rome.
Verse 4, "But Festus answered, that Paul should be kept at Caesarea, and that he himself would depart shortly thither."
LGT "Festus therefore answered, Paul should be kept in Caesarea, and himself was about to set out shortly."
The Jews didn't waste any time trying to get Festus to have Paul brought to Jerusalem in order that they might employ their devious plot to kill him; however, Festus denies their request and says they would have to come to Caesarea to make their charges.
Verse 5, "Let them therefore, said he, which among you are able, go down with me, and accuse this man, if there be any wickedness in him."
LGT "Those therefore among you, says he, which are of power, go down with me, if anything is out of place in this man, let them accuse him."
Festus is saying that these men of power may go down with him to Jerusalem and accuse Paul to his face, if they see any thing out place, that is, unlawful in him. Festus is offering these men a fair trial, of which, if they were as righteous as they claimed, they would welcome.
Verse 6, "And when he had tarried among them more than ten days, he went down unto Caesarea; and the next day sitting on the judgment seat commanded Paul to be brought."
LGT "And having spent more than ten days among them, having gone down to Caesarea, on the morrow, having sat on the judgment seat, he commanded Paul to be brought."
Festus went down to Caesarea with the Jews of power, and having taken his judgment seat, calls Paul before him for his trial.
Verse 7, "And when he was come, the Jews which came down from Jerusalem stood round about, and laid many and grievous complaints against Paul, which they could not prove."
LGT "And he when he was come, the Jews from Jerusalem which had come down stood around bringing many and weighty charges against him, which they were not able to prove."
Paul is brought before the judgment seat. The Jews from Jerusalem, which had come down, stood around. Paul's accusers stood around the judgment seat. Bringing many and weighty charges against him. What Paul's accusers had trumped up will appear in the next verse by Paul's answer. Which they could not prove. They were unable to give sufficient evidence that their charges were true, that is; they were unable to make their charges stick. As Calvin well noted: "We see the adversaries of Paul, though they had a favorable judge, yet their slanders were all in vain."
Verse 8, "While he answered for himself, Neither against the law of the Jews, neither against the temple, nor against Caesar, have I offended any thing at all."
LGT "While Paul said in his defense, Neither against the law of the Jews, nor against the temple, nor against Caesar, have I sinned all."
Paul sums up the charges against him to three: the law of the Jews, the temple, and against Rome, Caesar. It would be the last one that would most interest Festus. Paul makes the same reply to their charges as he had done the first time they charged him.
Verse 9, "But Festus, willing to do the Jews a pleasure, answered Paul, and said, Wilt thou go up to Jerusalem, and there be judged of these things before me?"
LGT "But Festus, wishing to gain favor for himself with the Jews, answering Paul said, Are you willing, having gone up there to Jerusalem, concerning these things to be judged by me?"
Festus was in a sticky situation of not condemning this Roman citizen, but also wishing to please the Jews because he was their governor, asks Paul: Are you willing to go to Jerusalem to be judged by me? I am sure Paul was thinking; What chance would I have before the Sanhedrim in Jerusalem, if I cannot get a fair trial here in Caesarea.
Robertson notes on this verse:
"If Festus was unwilling to give Paul justice in Caesarea where his regular court held forth, what assurance was there that Festus would give it to him at Jerusalem in the atmosphere of intense hostility to Paul? Only two years ago the mob, the Sanhedrim, the forty conspirators had tried to take his life in Jerusalem. Festus had no more courage to do right than Felix, however plausible [reasonable] his language might sound. Festus also, while wanting Paul to think that he would in Jerusalem 'be judged of these things before me,' in reality probably intended to turn Paul over to the Sanhedrim in order to please the Jews, probably with Festus present also to see that Paul received justice. Festus possibly was surprised to find that the charges were chiefly against Jewish law, though one was against Caesar. It was not a mere change of venue [location] that sensed, but the utter unwillingness of Festus to do his duty by him and his willingness to connive [scheme] at Jewish vengeance on Paul. Paul had faced the mob and the Sanhedrim in Jerusalem, two years of trickery at the hands of Felix I Caesarea, and now he is confronted by the bland chicanery of Festus. It is too much, the last straw."
Verse 10, "Then said Paul, I stand at Caesar's judgment seat, where I ought to be judged: to the Jews have I done no wrong, as thou very well knowest."
LGT "But Paul said, Before the judgment seat of Caesar I am standing, I am where it is necessary to be judged. To Jews I did nothing wrong, as you very well know."
Paul responds to Festus' request that it is necessary, him being a Roman citizen, to be judged in Caesarea in order to be judged with any amount of fairness. Paul adds the phrase, as you well know; Robertson says "Paul exposes the conduct of Festus with merciless precision." Vincent says "Festus knew better than his question implies." All this time Paul had in the back of his mind that the Lord told him personally that he was going to Rome.
Verse 11, "For if I be an offender, or have committed any thing worthy of death, I refuse not to die: but if there be none of these things whereof these accuse me, no man may deliver me unto them. I appeal unto Caesar."
LGT "For if I am a wrong doer, and have done anything worthy of death, I do not disapprove to die: but if there is nothing which they accuse me, no one can give me up to them: I appeal to Caesar."
Paul begins his argument, for if I am a wrong doer, that is assuming for the sake of argument, I am in the habit of doing injustice, or have done anything worthy of death, that is, assuming that I am guilty of either, I do not disapprove to die; Paul says that he would not refuse to die if he was guilty. But if there is nothing which they accuse me; if my accusers are unable to come up with something of which I am guilty, no one can give me up to them; Paul is a Roman citizen, and not even Festus can legally give him over to the Sanhedrim. I appeal to Caesar. "Originally the Roman law allowed an appeal from the magistrate to the people (provocatio ad populum), but the emperor represent the people and so the appeal to Caesar was the right of every Roman citizen. Paul had crossed the Rubicon (Rubicon, a river of northern Italy forming part of the boundary between Cisapine Gaul and Italy whose crossing by Julius Caesar in 49 B.C. was regarded by the Senate as an act of war - a bounding or limiting line: esp. one that when crossed commits a person irrevocably- Webster's Ninth New Collegiate Dictionary) on this point and so he took his case out of the hands of dilatory [negligent] provincial [local] justice [really injustice]. Roman citizens could make this appeal in capital offences. There would be expense connected with it, but better that with some hope than delay and certain death in Jerusalem. Festus was no better than Felix in his vacillation and desire to curry favor with the Jews at Paul's expense. No doubt Paul's long desire to see Rome (19:21; Rom. 15:22-28) and the promise of Jesus that he would see Rome (Acts 23:11) played some part in Paul's decision [I add, it played the major part, if not the single most important part]. But he made it reluctantly for he says in Rome (Acts 28:19): I was constrained to appeal. But acquittal at the hands of Festus with the hope of going to Rome as a free man had vanished" (Robertson).
Verse 12, "Then Festus, when he had conferred with the council, answered, Hast thou appealed unto Caesar? Unto Caesar shalt thou go."
LGT "Then Festus, having conferred with the council, answered, To Caesar thou hast appealed, to Caesar thou shalt go."
Festus was up against it here; there is no way he could prevent Paul, being a Roman citizen from an appeal to go directly before Caesar. Festus conferred with his council, that is, those about him in his administering justice, made up of military as wells as civil personnel. Festus was more than agreeable with the fact that he would not have to be personally involved with this matter any longer, and he would not have to continue licking the Jews boots.
Paul Brought before Agrippa and Bernice
Verse 13, "And after certain days king Agrippa and Bernice came unto Caesarea to salute Festus."
LGT "And certain days having passed, Agrippa the king and Bernice came down to Caesarea, saluting Festus."
Festus had just recently become governor of Judea, so Agrippa and Bernice come to Caesarea to pay him their respects, saluting Festus. Bernice was the sister of Agrippa, but she lived with him in an incestuous relationship.
Calvin sets the historical background on these two:
"It is certain that this Agrippa was son to Agrippa the elder, whose filthy and detestable death was set down in the twelfth chapter. When this man was made king of Chalcis, in his uncle's stead, after the decease of his father, he did afterward obtain a more large dominion. Bernice, of whom mention is made in this place, was his own natural sister, which was first married to Herod, king of Chalcis, her uncle, and did keep herself widow a certain season after his death, yet she did not live honestly and chastely during that time; for her great familiarity with her brother Agrippa was suspected. And to the end she might not be counted an incestuous person, she married with Polemon, king of Cilicia. Notwithstanding, because she gave herself more to lust than to chastity, she forsook him. The historiographers do nowhere say that she was her brother's wife; and Josephus, in his life, assigned her a dominion of her own in part of Galilee. Therefore, it is to be thought that forasmuch as they were hardened in their wickedness, they dwelt together, not regarding what men did say; yet did they abstain from marriage, lest their incestuous marriage should betray and also augment the crime. Neither is it any marvel that he came for honor's sake to salute the governor, who did reign only at the will and pleasure of another, and did depend upon the beck and favor of the Emperor of Rome, which he was to retain and nourish by means of the governor."
Verse 14, "And when they had been there many days, Festus declared Paul's cause unto the king, saying, There is a certain man left in bonds by Felix:"
LGT "And when they stayed there many days, Festus laid before the king the things relating to Paul, saying, A certain man is left a prisoner by Felix:"
After Agrippa and Bernice had remained there many days Festus decided to bring Paul's cause before them, Festus laid before the king the things relating to Paul. It is not stated what Festus' motives were here, but we do know that it was Paul's desire to be tried by the Caesar.
Verse 15, "About whom, when I was at Jerusalem, the chief priests and the elders of the Jews informed me, desiring to have judgment against him."
LGT "Concerning whom, on my being in Jerusalem, the chief priests and the elders of the Jews made a representation, asking judgment against him."
After many days of Fetus lavishing praise on Agrippa and Bernice, he ran out of things to say, so he brought up the subject of Paul's two-year imprisonment. The chief priests and the elders wanted Paul dead. Festus says that Felix left Paul in prison for him to judge him, but now he would like Agrippa to judge him.
Verse 16, "To whom I answered, It is not the manner of the Romans to deliver any man to die, before that he which is accused have the accusers face to face, and have licence to answer for himself concerning the crime laid against him."
LGT "To whom I answered, It is not a custom with Romans to give up any man, before being accused, he may have the accusers face to face, and he may get opportunity of defense concerning the accusations."
Festus gives the reasons that he did not give Paul up to the Jews, that it was contrary to Roman law to give up one of its citizens before being accused face to face, in order that he may face his accusers, and he may get opportunity of defense concerning the accusations. "Tyrants suffer men to be accused without knowing who the accusers are, and without an opportunity of meeting the charges. It is one great principle of modern jurisprudence that the accused may know the accusers, and be permitted to confront the witnesses, and to adduce all the testimony possible in his own defense, that is, may have the liberty of defending himself" (Barnes).
Verse 17, "Therefore, when they were come hither, without any delay on the morrow I sat on the judgment seat, and commanded the man to be brought forth."
LGT "Therefore, [they] having come together here, having made none delay, the next [day] having sat on the judgment seat, I commanded the man to be brought:"
If Festus had not found Paul guiltless, he would have turned him over to the caprice of the Jews. The Jew's charges against Paul had repeatedly broken down.
Verse 18, "Against whom when the accusers stood up, they brought none accusation of such things as I supposed:"
LGT "Concerning whom, standing up the accusers brought no charge of which I myself suspected of evils."
Festus could not find in Paul any breach in the Roman justice system of which the Jews could accuse him.
Verse 19, "But had certain questions against him of their own superstition, and of one Jesus, which was dead, whom Paul affirmed to be alive."
LGT "But certain questions they had against him concerning their own religion, and concerning a certain Jesus who is dead, whom Paul kept affirming to be alive."
But concerning questions they had against him. Festus says that these Jews had disputed with Paul concerning their religious views. Concerning their own religion. The Greek word for religion was literally demon-worship, however, it had a good sense and a bad sense, for it was the same word the Greeks used of their own superstitious mythology. Barnes notes two reasons he believes that Festus uses the word religion here in its good sense: "(1) It was the word by which the worship of the Greeks and Romans, and, therefore, of Festus himself, was denoted, and he would naturally use it in a similar sense in applying it to the Jews. He would describe their worship in such language, as he was accustomed to use when speaking of religion. (2) He knew that Agrippa was a Jew. Festus would not probably speak of the religion of his royal guest as superstition, but would speak of it with respect. He meant, therefore, to say simply that they had certain inquiries about their own religion, but accused him of no crime against the Roman laws." And concerning a certain Jesus who is dead, whom Paul kept affirming is alive. Festus speaks with contempt when he speaks of Jesus, for they all knew that Jesus had been put to death, and the dispute was that Paul was affirming that Jesus was resurrected, and this is where he says that the word superstition might be used. This is the case even today that whenever the name Jesus is used in our society, it is either used with honor, by those of faith, or with utter hatred, by those who hate God. Every member of the human race either loves Christ or hates Him; there is no middle ground. Paul always speaks of the resurrection as the central theme of The Way. Without the death and resurrection of Jesus Christ, our religion would be mere superstition.
Verse 20, "And because I doubted of such manner of questions, I asked him whether he would go to Jerusalem, and there be judged of these matters."
LGT "And I being perplexed, as to the inquiry concerning these things said, Would he be willing to go to Jerusalem, and there to be judged concerning these things."
And I being perplexed. Festus admits that he did not know which way to turn. As to the inquiry concerning these things. Festus wanted to win the favor of the Jews concerning these religious matters, so he asked Paul if he would be willing to go to Jerusalem, and there to be judged.
Matthew Poole notes:
"Festus pretends, that he knew not by what rule those cases were to be decided, nor before what judges; whether before himself or the Jewish Sanhedrim. But this is only his pretension: the true cause why he would not acquit Paul, though he knew him to be innocent, we read, ver. 9, viz. that he might do the Jews pleasure. He asked Paul this question, Whether he would go to Jerusalem? But with a resolution to have sent him whether he would go or no, had he not appealed; but then he durst not: for in certain cases none could hinder appeals, from any judge, to the people in the former times, or to their emperor in the latter times."
Verse 21, "But when Paul had appealed to be reserved unto the hearing of Augustus, I commanded him to be kept till I might send him to Caesar."
LGT "But Paul had appealed for himself to be kept for the decision of Augustus, I commanded him to be kept until I might send him up to Caesar."
Paul had appealed, as Roman citizen, to be tried by a superior in this matter, in order to get a fair hearing. Augustus is a title, august one, rather than a name; it means emperor, one who is worthy of honor and reverence. "This word Caesar, which was the proper name of the first emperor, is, in acknowledgment of him, made an appellative [title] to all his successors" (Poole).
Verse 22, "Then Agrippa said unto Festus, I would also hear the man myself. To-morrow, said he, thou shalt hear him."
LGT "And Agrippa said to Festus, I was wishing also myself to hear the man. To-morrow, says he, thou shalt hear him."
Agrippa politely tells Festus that he would wish to hear Paul for himself; Festus replies that he would set it up for him to hear Paul to-morrow. Agrippa probably had heard much about Christianity and he desired to hear about The Way for himself. Barnes notes: "This wish of Agrippa gave occasion to the noblest defense which was ever made before any tribunal, and to as splendid eloquence as can be found in any language."
Verse 23, "And on the morrow when Agrippa was come, and Bernice, with great pomp, and was entered into the place of hearing, with the chief captains, and principal men of the city, at Festus' commandment Paul was brought forth."
LGT "On the morrow therefore, Agrippa having come, and Bernice, with great pomp, and having entered into the hall of audience, with both the chief captains and men of eminence of the city, and Festus having commanded, Paul was brought forth."
Agrippa was come, and Bernice, with great pomp. The Greek word for "pomp" is phantasias, from which we get our English word Fantasy. They came with much show, parade, and splendor, taking the occasion to display their royalty. Having entered into the hall of audience. This place of hearing was an auditorium used for hearing such cases. With both the chief captains and men of eminence of the city. The military captains together with the civil authorities, or the men of reputation and influence, were gathered for this occasion. Paul was brought forth. Paul was brought forth at Festus' command.
McGee notes:
"What a scene this was! Wherever did a preacher have a greater audience than this man? The setting is dramatic with great pomp and ceremony. Paul appears in chains before this august [majestic] company of rulers and kings. Festus is asking Agrippa to help him frame a charge against Paul to send him to Caesar."
Verse 24, "And Festus said, King Agrippa, and all men which are here present with us, ye see this man, about whom all the multitude of the Jews have dealt with me, both at Jerusalem, and also here, crying that he ought not to live any longer."
LGT "And Festus says, King Agrippa, and all the men being present with us, ye see this one concerning whom all the multitude of the Jews pleaded with me both in Jerusalem and here, crying he ought no longer to live."
Festus introduces Paul as the man the Jews both in Jerusalem and there in Caesarea were crying out that he should have Paul put to death. Paul was brought forth before this huge spectacle of royalty and dignitaries to be made sport of; however, Paul will use this opportunity to preach the gospel of grace. What is to one man a hopeless situation, to Paul it is a splendid opportunity.
Verse 25, "But when I found that he had committed nothing worthy of death, and that he himself hath appealed to Augustus, I have determined to send him."
LGT "But I, perceiving nothing he had done worthy of death, and this one himself having appealed to Augustus, I determined to send [him]."
No matter how hard the Jews try to find Paul guilty of something worthy of death, they come up empty.
Verse 26, "Of whom I have no certain thing to write unto my Lord. Wherefore I have brought him forth before you, and specially before thee, O King Agrippa, that, after examination had, I might have somewhat to write."
LGT "Concerning whom I have not anything certain to write to [my] lord, wherefore I brought him forth before you, and specially before you, King Agrippa, so that the examination, having taken place, I may have something to write."
Concerning whom I have not anything certain to write to [my] lord. Festus admits that there were no charges against Paul that would hold up in the Roman court; and he is ignorant of the Jewish laws to accuse him. Wherefore I brought him forth before you. Here Festus is addressing the dignitaries listed in verse 23. And specially before you, King Agrippa. Out of courtesy for the king, knowing that Agrippa was a Jew, he wanted his opinion in the matter. So that the examination, having taken place, I may have something to write. Festus makes it very clear that this is not a trial but an examination, and he truly wants Agrippa, being a Jew, to help him out of his dilemma.
Verse 27, "For it seemeth to me unreasonable to send a prisoner, and not withal to signify the crimes laid against him."
LGT "For it seems irrational to me sending a prisoner, and not to signify the charges against him."
This verse shows how completely illogical the entire treatment of Paul has been by Festus. Paul should have been set free from the very first. Festus was getting ready to send Paul to Rome and he had nothing to charge against Paul.
There is no chapter break here. The next chapter will continue with Agrippa addressing Paul, giving him an opportunity to defend himself.
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