Bible Commentaries
Acts 25

Verses 1-12

Act 25:1-12

PAUL BEFORE FESTUS

Acts 25:1-12

1 Festus therefore, having come into the province,—Festus was made governor by the emperor, Nero, in A.D. 60, and died two years afterward. He was a better man than Felix and there is a strong contrast between the honesty and straightforwardness of Festus and the wickedness of Felix. It seems that he rested one day in Caesarea and then went to Jerusalem. “After three days” means that he arrived in Caesarea one day, rested the next day, and the third day started for Jerusalem. This is the same language used of the resurrection of Christ, “after three days,” which means “on the third day.”

2-3 And the chief priests and the principal men—When Festus arrived in Jerusalem the chief priests and important men among the Jews informed Festus against Paul. It seems that they placed formal charges against Paul before the governor and asked him to send Paul to Jerusalem to be tried there. They placed charges against Paul and then asked for.themselves a favor; they had formed a plot to kill Paul on the way. These religious leaders, under the guise of seeking justice, were plotting to commit the greatest injustice to another. This plot was similar to the one that had been laid two years before. (Acts 23:12.) They intended to conceal themselves along the way and seize Paul from the Roman guard and put him to death. Festus did not know of their plot.

4 Howbeit Festus answered, that Paul was kept—Festus answered the Jews that Paul was a prisoner in Caesarea, and that he would soon return to Caesarea. This spoiled the plot that the Jews had laid to kill Paul. Festus denied their request. Some think that Festus had either been informed of the enmity on the part of the Jews against Paul, or that he wished to keep free from any of the troubles that arose at Jerusalem. Festus was a wise and firm official. He refused to alter judicial arrangements on private requests, and assured the Jews that the case would be taken in regular order as Felix had left it.

5 Let them therefore, saith he,—Since Paul was a prisoner in Caesarea, and since Festus was ready to return to Caesarea, he advised that some of the important or prominent Jews would go with him and make their accusations against Paul in Caesarea. The men “of power” among the Jews simply meant the members of the Sanhedrin. Luke changes from the indirect discourse in verse 4 to the direct in verse 5. Festus demanded that the charges against Paul should be supported by the leaders and representatives of the people, and not by a hired lawyer like Tertullus.

6 And when he had tarried among them—Festus remained in Jerusalem eight or ten days, and then went to Caesarea. Note again that “he went down unto Caesarea.” This is true to the topoaphy of the country. He lost no time; the next day after his arrival in Caesarea he called for Paul to be brought before him. This would give a formal presentation of his case. Some of the prominent Jews had gone “down” from Jerusalem to Caesarea as Festus had invited them. (See verse 5.) Festus “sat on the judgment- seat.” The “judgment-seat” was an elevated throne or seat, reached probably by a step; sometimes it was fixed in some open place and was movable; it was the symbol of authority of a Roman judge, and is frequently mentioned in the New Testament. (Matthew 27:19; John 19:13; Acts 18:12 Acts 18:16-17 Acts 25:6 Acts 25:10 Acts 25:17; Romans 14:10; 2 Corinthians 5:10.)

7 And when he was come, the Jews,—When Paul was brought before the judgment seat of Festus, the Jews who had come down from Jerusalem made many “grievous charges” against him; however, they were unable to prove any of their charges. The enemies of Paul were as prompt in preferring charges against him as was Festus in speeding up the trial. When Paul came into court the Jews “stood round about him”; that is, they took their stand as witnesses and accusers around him. It seems that they had no lawyer at this time, but appeared in mass and made their charges. Nothing is said as to the nature of the charges further than that they made many “grievous changes.” Perhaps they were no more grievous than the charges made by Tertullus two years before. It is very likely that their charges were a repetition and reiteration of the former charges.

8 while Paul said in his defence,—It is likely that Paul also repeated his defense, which he made before Felix, and in reply to the charges preferred by Tertullus. Paul sums up the charges that they made against him, and puts them in three classes: (1) those against the law of the Jews; (2) those against the temple; (3) and those against Roman law. Festus was interested only in offenses committed against Roman law. We would infer that since Paul’s defense indicated three counts of the indictment the Jews had made these three classes of charges. As the Jews alleged that he had broken the law of Israel, which Rome recognized as the religion of the province, he was therefore subject to the spiritual jurisdiction of the Sanhedrin. They made this charge, perhaps, that they might get Festus to send Paul to Jerusalem; if he did so, they could carry out their plot to kill him.

9 But Festus, desiring to gain favor with the Jews,—This is the charge that was brought against Felix. (Acts 24:27.) For some cause Festus, like Felix, feared the Jews. Festus asked Paul if he would be willing to go up to Jerusalem and there appear before him. If Festus was unwilling to give Paul justice in Caesarea, where his regular court was held, what assurance did Paul have that he would get justice before him in Jerusalem? Festus would have less courage to give justice in Jerusalem, where he was surrounded with influential Jews, than he had in Caesarea. Paul knew this. It is probable that Festus would have turned Paul over to the Jews in Jerusalem had he gone there for his trial. Festus’ proposal was an informal statement that there was no case against Paul; that Paul had not committed any crime that Roman law could condemn.

10 But Paul said, I am standing before Caesar’s judgment- seat,—Paul refused on just grounds to be taken to Jerusalem for trial. Paul’s reply was emphatic and decisive. He had no hope of receiving justice from the Sanhedrin; he had no hope of receiving justice from Festus who feared the Jews. His only course was to appeal to Caesar. As a Roman citizen he had this right; no man or official could deny a Roman citizen of his right to appeal his case to the higher court. Festus had shown prejudice in favor of the Jews; this indicated that Paul would not receive justice in another trial before Festus. Paul declared his innocence as to any violation of Jewish law or Roman authority. He fearlessly confronted Festus with the fact that Festus knew that he was innocent of the charges brought against him.

11 If then I am a wrong-doer,—In further declaring his innocence Paul expressed willingness to suffer even death if he were guilty of a crime that demanded the death sentence. On the other hand, if he were not guilty of the things of which he was accused, he demanded, as a Roman citizen, the right to appeal his case to Caesar. Paul was a Roman citizen, and even Festus could not send Paul to Jerusalem to be tried by the Sanhedrin. Originally, the Roman law allowed an appeal from the magistrate to the people, but the emperor of Rome represented the people, and so the appeal to Caesar was the right of every Roman citizen. In his appeal to Caesar, Paul took his case out of the hands of Festus. Perhaps Paul’s long desire to see Rome (Acts 19:21; Romans 15:22-28), and the promise of Jesus that he would see Rome (Acts 23:11), may have helped Paul in deciding to make this emphatic appeal to Caesar.

12 Then Festus, when he had conferred with the council,—Festus advised “with the council.” “Council” comes from the Greek “sumboulion.” This word in the New Testament usually means “counsel,” as in Matthew 12:14, but here alone as an assembly of counselors or “council.” Here it means the chief officers and advisers of the procurator or governor. These local advisers were necessary and helped the judge or governor, as he needed their experience and advice. Such men were appointed in all provincial courts to advise the procurator on matters of Roman law; they formed his cabinet officers. After Festus had advised with his “council,” he returned to his judgment seat and pronounced the formal announcement of an appeal: “Thou hast appealed unto Caesar: unto Caesar shalt thou go.” The Roman Caesar at this time was the notorious and wicked Nero. Some think that Festus meant to say that Paul had not bettered his case by making the appeal.

Verses 1-27

Act 25:1-27

THE PROMISE IS FOR ALL:

LESSONS FROM THE BOOK OF ACTS

Notes For Lesson Twenty-Three:

Before the Gentiles & Their Kings

(Acts 25:1-27)

When God first called Paul, he had said that Paul would one day testify to the gospel before the kings of the Gentiles (Acts 9:15). As Paul’s series of trials proceeds, this indeed becomes the case, as he testifies before a series of officials and rulers, unafraid at all times to teach the full truth of the gospel whenever he has the opportunity.

The Appeal to Caesar (Acts 25:1-12)

With a new governor in office, the Jewish leaders once again attempt to have Paul’s case transferred back to Jerusalem, as part of yet another deceitful plot to kill him. But when the case comes to trial before Governor Festus, Paul is alert both to this danger and to the opportunities that could come with keeping the case in the Roman legal system. He therefore appeals to the emperor, ensuring that he will indeed be taken to Rome.

Felix’s successor, Porcius Festus, was hoping to have the case of Paul resolved and at the same time to please the Jewish leaders. This led to another plot and another trial (Acts 25:1-7). Trying to exploit Festus’s lack of familiarity with the case, the chief priests meet the new governor* when he comes to Jerusalem, and they propose that Paul be transferred to Jerusalem to be tried there. Their plan would thus free Festus of an annoying responsibility, but their real motivation is the knowledge that, should Paul be returned to Jerusalem, they could ambush him and kill him on the way. Festus makes no immediate promises, and simply plans to open a new trial back in Caesarea, inviting the Jewish authorities to come and press their charges. When the new trial convenes, a familiar scenario is played out before a new judge, with Paul’s accusers presenting serious but baseless charges, having much to say against Paul but no proof of any wrongdoing.

Festus seems to have been a decent administrator, and more conscientious than other governors of Judea such as Felix or Pilate. Making a trip to Jerusalem right after taking office was a significant goodwill gesture.

It was at this trial that Paul finally made his appeal to the Emperor (Acts 25:8-12). Festus must have seen that the charges against Paul had no legal force at all. Whether out of a naive belief that it would solve the case, or whether he just wanted to relieve himself of the responsibility, the governor proposed that Paul go back to Jerusalem to stand trial there instead. Paul quite understandably objects, with reasonable concern not only over the fairness of any such trial, but also regarding the likelihood of a successful plot against his life. Having stagnated in Caesarea for two years now, and seeing that the only other option he will get from Festus is the suicidal return to Jerusalem, Paul makes use of his right as a Roman citizen to appeal directly to the emperor*, in effect short-circuiting all other legal maneuvering and sending the case directly to Rome**. And so in this way it was assured that Paul would, as he had long hoped, be able to preach the gospel in Rome itself.

*All of the emperors took the name "Caesar" in addition to their own name. The actual emperor at this time was the infamous Nero, who reigned from AD 54-68 (Paul’s appeal occurred in approximately AD 60). During the early part of his reign, Nero showed occasional signs of the mania and violence that eventually ended his reign, but in general he was relatively popular and reasonably effective for the first few years that he was the emperor. So it was not so odd that Paul would appeal to a ruler who only later on became known exclusively as a brutal madman.

**The full details of this appeal process are no longer known, but what is clear is that this right belonged to any citizen, and if a case qualified for appeal to the emperor, other officials had no choice but to send the case to Rome. In the Roman Republic, citizens were able to appeal any magistrate’s decision to the people. When Rome became an Empire, the right of hearing appeals was transferred to the emperor himself.

For Discussion or Study: What induced Paul to make his appeal to Rome? What would he have hoped to accomplish by it? How might God be able to use this situation? Are there any practical parallels we can make?

A Consultation (Acts 25:13-22)

Although the decision has now been made to send Paul to Rome, Governor Festus is far from contented. The case still baffles him because it involves issues that make no sense to his orderly Roman mind. When King Agrippa comes to visit, Festus explains the case to him, knowing that the king was much more familiar with the Jewish religion. Agrippa finds the situation interesting, and promises to speak with Paul himself.

Faced with the necessity of writing a report to Rome about Paul’s case and his appeal, Festus is rather pleased to be visited by King Agrippa, to whom he looks for help (Acts 25:13). This is King Herod Agrippa II, the son of Herod Agrippa I, who appeared in Acts 12. (See the notes to chapter 12 for details on that king.) The younger Agrippa seems to have lacked the cruelty of his predecessors*, but he was rather ineffective in keeping peace, and his reign saw a number of disturbances in the areas where the Romans allowed him to exercise local authority.

*Herod Agrippa II did not, though, seem to be much different from the rest of his family when it came to immoral behavior. Bernice, who is mentioned in the Acts narrative, was not his wife, but rather his younger sister. She lived with Agrippa in a questionable relationship that caused a great deal of scandal. Bernice was later known for her own frequent marriages and immoral affairs.

When the king arrives, Festus makes a point of telling him about the strange case of Paul (Acts 25:14-22). He primarily reviews the history of the case, as it arose in Jerusalem and came to him through his predecessor Felix. He mentions his meeting in Jerusalem with the chief priests, their eagerness to accuse Paul, and his own subsequent bafflement with their charges against Paul. To the Roman governor, these charges made little sense, and he was at a loss even as to what he could write in a report. No doubt he was even a little afraid, because when he sent Paul to Rome, the officials there would expect a clear, sensible list of the charges against him, not a statement that the prisoner went about ’claiming that a dead man was alive’. This rather humorous-sounding reference to the resurrection is the clearest indication of just how alien to the Roman official the entire concept was.

Festus had hoped that the case would interest the king enough to make him want to meet with Paul himself, and he gets his wish. Agrippa agrees to meet him the next day. The governor can then hold out hope that Agrippa, who knows much more about the Jewish religion than he does, can offer him some information to include in his report to Rome.

For Discussion or Study: Compare the primary motivations of Festus, Agrippa, the accusers of Paul, and Paul himself (that is, what is each one hoping to get out of this series of trials)? How do their motivations come out in the ways that they look at the ideas and events that arise in the various stages and discussions of Paul’s case?

Paul & Agrippa (Acts 25:23-27)

And so, the very next day, Paul is brought before Agrippa for an informal hearing designed to help Festus in his report to Rome. While Festus is desperately hoping that the meeting will bring out some substantial information, and while the king is possibly motivated by curiosity as much as anything else, Paul will view it as an entirely different kind of opportunity.

This is clearly indicated to be a fact-finding hearing only, not a binding trial (Acts 25:23-27). The setting is one of a king holding court, rather than a legal environment. After Agrippa and his consort enter with suitable fanfare, the prisoner Paul is introduced by governor Festus. Festus outlines the situation for the benefit of any listeners, indicating that Paul’s case has been referred to Rome, necessitating a report from the governor. Festus openly admits that he can find no genuine charges against Paul, and expresses his hope that the meeting with King Agrippa will bring out some useful information. Yet, as we might well expect, Paul is more concerned with using this situation as another chance to present the gospel.

- Mark W. Garner, August 2002

Verses 13-27

Act 25:13-27

FESTUS AND AGRIPPA

Acts 25:13-27

13 Now when certain days were passed,—Each of the characters before whom Paul was brought had a memorable history. “Agrippa,” as mentioned here, is King Herod Agrippa II; he was the son of Agrippa I who died so miserably at Caesarea. (Acts 12:21-23.) He was the great grandson of Herod the Great, and was the last of the famous Herodian princes, who played so distinguished a part in the story of Israel during the last fifty years of the existence of the Jews as a separate nation. Agrippa ruled over a very small portion of his father’s territory; the remainder had been made into a Roman province of Judea. Agrippa II resided at Caesarea Philippi; he died at an advanced age, having survived the fall of Jerusalem many years; it is thought that he died in A.D. 99. Bernice was a sister of Agrippa II; she was a sister also of Dru- silla. Her beauty was famous. Her history reads like a terrible romance. She married at an early age her uncle, Herod, king of Chalcis; she was left a widow while young and went to reside with her brother, Agrippa II. Polemo, king of Cilicia, adopted the Jewish religion and made Bernice his wife; however, she soon deserted him, and again returned to her brother, Agrippa II, with whom it is said she lived in illicit relationship. Later, she became the mistress of Titus, son of Vespasian, who took her to Rome, but public indignation was so great that he did not marry her. Festus had just recently been appointed governor and Agrippa and Bernice came to Caesarea and congratulated him on the honors which had been conferred upon him.

14-15 And as they tarried there many days,—The time of the sojourn of King Agrippa and Bernice was indefinite, “tarried there many days”; the original may mean “more than one, or several days.” There was sufficient time for Festus to discuss Paul’s case with King Agrippa. It would help confirm the friendship of Agrippa and Bernice for Festus to advise with Agrippa about Paul’s case. Festus does not make any official report to Agrippa, but engages him in an informal, personal talk about the case for his advice. Agrippa was more familiar with Jewish affairs than Festus ; he had greater experience as an official; hence, he would be of service to Festus in advising him. We get from this conversation that the Jews had asked the death sentence on Paul without a fair trial. The Jews had evidently made two proposals to Festus: (1) that he should condemn and punish Paul without trial; (2) that he should bring Paul to Jerusalem for trial there, purposing to have him killed on the road. Festus further informed Agrippa that Paul had been left by Felix; hence, it was, perhaps, an old and difficult case. This would be a good reason for Festus advising with Agrippa about it.

16 To whom I answered, that it is not the custom—It may be that Festus did some boasting in the presence of Agrippa; the record is not clear that he answered the Jews as he claimed that he did. It may not be an accurate representation of the case by Festus. It may be that the Jews did ask for sentence against Paul, and it may be that they did not. Roman officials were often unreliable ; Festus had such a good opportunity to boast of his loyalty to justice that he likely exaggerated in his own favor. Festus stated a point of Roman law and the rights of a Roman citizen. The accused had a right to demand that his accusers meet him “face to face” and make their charges, and give the accused the opportunity of defending himself. Paul had told Festus exactly what Festus says that he told the Jews. Those who accused Paul to Festus had not met Paul face to face. Ishmael was then high priest in place of Ananias.

17 When therefore they were come together here,—Festus here relates accurately the facts. While he was in Jerusalem Paul’s accusers asked that Paul be brought to Jerusalem; Festus refused to let him be brought to Jerusalem, but told them that he would soon return to Caesarea and that they could come to Caesarea and prefer their charges against Paul. They did so, and Festus promptly demanded that Paul be brought before his judgment seat the next day.

18 Concerning whom, when the accusers stood up,—Festus continues his recitation of the details of the trial. When Paul’s accusers bore witness against him and preferred their charges, and Paul made his defense, Festus saw that there was no proof offered as he had expected. Perhaps Festus was influenced by Paul’s accusers at Jerusalem, and supposed that Paul was guilty of sedition and disloyalty to the emperor. However, he discovered that the charges were nothing but the vaguest rumors which could not be proved.

19 but had certain questions against him—Festus discovered that the real point urged against Paul was connected with matters devoid of interest to a Roman; no Roman law had been violated by Paul. Festus, in speaking to Agrippa, a Jewish king, would not knowingly use an offensive term. Furthermore, he showed his ignorance of the entire matter when he said that the charges against Paul were of “their own religion, and of one Jesus, who was dead, whom Paul affirmed to be alive.” Festus merely understood that Paul was affirming, with other Pharisees, not the general doctrine of a resurrection, but as bearing specific testimony that Jesus had been raised from the dead, while the others denied his affirmation. Festus was like Gallio at Corinth. (Acts 18:17.) This remark shows that Luke gave only a short abstract of Paul’s speech before the Sanhedrin and of his defense before Agrippa; we are not told that he even mentioned the name of Jesus; yet this name, and the fact of the resurrection of Jesus, had made the strongest impression on the mind of the Roman governor. “Religion,” as used here, comes from the Greek “deisidaimonias,” and is translated in the Authorized Version as “superstitious.” The Greeks used this word to mean “pious,” or “religious,” or “superstitious.” Paul used the word in Acts 17:22.

20 And I, being perplexed—Festus had already determined what to do, and it was difficult for him to justify his conduct in not releasing Paul at once, and not put the government to the expense of an appeal to Caesar. He reports accurately that he had asked Paul if he would go to Jerusalem and be judged of these matters. Festus was ignorant as to how to conduct a judicial trial about these matters of religion; to him they seemed to belong to a Jewish court; at least, this is what he says to Agrippa. This was his smooth excuse for proposing to deliver Paul over to the Jews, though it was contrary to Roman custom, as he had formerly stated. (Verse 16.) Festus stated before Agrippa not what he had formerly said, but what had since occurred to him upon reflecting.

21 But when Paul had appealed—When Paul made his appeal to Caesar, Festus had no further jurisdiction over him but to send him to Rome. There seems to be an undercurrent in Festus’ conversation of his displeasure at the appeal to Caesar. He had to grant the appeal, but it was a reflection on Festus’ fairness and justice that a Roman citizen should prefer the imperial tribunal at Rome to his own. Festus had proposed to remove the trial to Jerusalem ; this had forced Paul to take the step of his appeal. The term “emperor,” as used here, by many is translated “Augustus.” The Greek is “Sebastos,” and is a reverent title for the ruler of Rome.

22 And Agrippa said unto Festus,—After hearing Festus relate the details of the case, Agrippa became interested. Perhaps he had frequently heard of Paul and he desired to hear him. It may not have been a desire to satisfy his curiosity, but more to learn something about Christianity from its greatest advocate. Agrippa’s courteous suggestion or request to Festus was promptly accepted, and Festus promised Agrippa that he should hear Paul the next day. This was as soon as arrangements could properly be made.

23 So on the morrow, when Agrippa was come,—According to promise, Festus made arrangements for Paul to be brought before Agrippa the next day. Luke’s description is so vivid that one would think that he was an eyewitness to the parade. Much or “great pomp” was displayed on this occasion. King Agrippa, Bernice, “the chief captains,” or chiliarch, leader or captain of a thousand soldiers, and “the principal men of the city,” together with Festus and his attendants—all these dressed in their royal garments and official robes—made a gorgeous display. The place of assembly was near Festus’ court. After the procession had passed in and were seated, Paul, the prisoner, was brought in. The splendor of the procession and the glittering appearance of the court, Roman and Jewish guards, and the Sanhedrin officials, all made a very imposing scene, and showed an emphatic contrast to the humble prisoner in chains. About eighteen years before this event Herod, the father of Agrippa, was smitten by an angel of the Lord as punishment for his pride. (Acts 12:23.) We have here one of the direct fulfillments of the prophecy of Jesus to his disciples when he said that they would be brought “before governors and kings” “for a testimony to them and to the Gentiles.” (Matthew 10:18.) Christ had said to Ananias, who was sent to Saul, that he would “bear my name before the Gentiles and kings, and the children of Israel.” (Acts 9:15.) We now have Paul standing before rulers and kings.

24 And Festus saith, King Agrippa, and all men—Festus now with equal pomp and dignity introduced the case to those who were assembled. Festus believed that the feeling against Paul among the Jews was general; he had come in contact only with Paul’s enemies. Nothing new is stated in the introduction that Festus made except that the Jews of Caesarea had joined with those from Jerusalem in urging that Paul be put to death, and that they had asked Festus to pass such a sentence on him. Festus addressed Agrippa with a courteous title. It is very likely that the Sadducees from Jerusalem had been able in the course of two years to excite much animosity against Paul among their party in Caesarea; hence, when Festus came to Caesarea, these influential men joined the Sadducees from Jerusalem in demanding the death sentence upon Paul.

25 But I found that he had committed—Festus is frank and fair in stating that he had not found Paul “worthy of death.” These words were emphatic on the part of Festus; they admit that Paul’s accusers had failed to prove their charges. However, Festus was bound to send a formal report as to the matter, out of which the case of appeal arose, and he was in doubt as to what he should send to Caesar, and needed the advice and co-operation of Agrippa. Perhaps Paul would have been set at liberty had it not been for the persistent clamor of the Jews against him. However, since Paul had made an appeal to Caesar, Festus must send him. These points are mentioned to show the exact condition of the case; Paul’s appeal had stopped all judicial proceedings except at Rome. This was not a judicial hearing, but only one for further information, which Festus now declared.

26 Of whom I have no certain thing to write—It was the rule or law when a case was appealed to the emperor to transmit a detailed account of the crime charged, and also to give a full report of the legal proceedings which had taken place in connection with the case. It is clear that Festus must admit Paul’s innocence, but he reiterated that pressure from the Jews had caused him to retain Paul. Festus referred to the emperor as “my lord.” Augustus and Tiberius had refused to let anyone address them with such a title, but Caligula and Nero permitted such an address, and even gloried in this title. Festus pleaded for help from the other Roman officials, and especially from King Agrippa. He hoped that from this examination of Paul he would be able to formulate definitely what he should send to the emperor. This was a compliment to his other officials, and especially an act of courtesy toward King Agrippa.

27 For it seemeth to me unreasonable,—It seemed ridiculous to Festus to send a prisoner who had appealed his case to Rome without informing the higher court of the charges that were made against him. Festus hoped that the interview before Agrippa would bring out some fresh facts which had been kept in the background ; at least, he thought that the Roman official, King Agrippa, who was more familiar with Jewish religion, would help him to formulate what he should send to Caesar. It is remarkable how much trouble a single humble man gave to the Jews and the Roman courts.

Questions on Acts

By E.M. Zerr

Acts Chapter 25

• · Who succeeded Felix?

• · What was his headquarters?

• · To where did he go in three days?

• · Who approached him when he arrived?

• · State what they requested him to do.

• · What did they plot to do?

• · State Festus’ decision as to this request.

• · Also what did he declare he would do?

• · What further orders did he give the accusers?

• · How long did he remain in Jerusalem?

• · State his promptness in calling Paul’s case.

• · How definite were the charges of the Jews?

• · How direct yet complete was Paul’s answer?

• · What two governments did he recognize?

• · State the proposition Festus made to him.

• · What was his motive in making it?

• · Tell what court was in Jerusalem.

• · Could it try cases on behalf of temporal law?

• · If guilty at all under what law was it?

• · How seriously might one be guilty under this law?

• · State Paul’s attitude toward this law.

• · Would this not commit Paul to capital punishment?

• · To whom does Paul appeal and on what basis?

• · What body is meant by the "council" in the 12th verse?

• · How did it act on Paul’s appeal?

• · What dignitaries came to Caesarea?

• · State their purpose for coming.

• · What subject did their host inform them about?

• · Who had brought this case up?

• · What had they desired?

• · Describe the Romans’ ideas of justice.

• · Had the Jews asked for this?

• · What was Festus’ first object in calling Paul?

• · Was the case according to his expectations?

• · Relate his impressions of Jesus and his doctrine.

• · State his present version of ninth verse.

• · Did he state the truth as to Paul’s answer?

• · Why "Augustus" and "Caesar" in the 21st verse?

• · What request did Agrippa make?

• · State Festus’ motive for granting this request.

• · Describe the setting for this hearing.

• · By what title does Festus recognize Agrippa?

• · How did he describe the Jews’ clamor against Paul?

• · What had he already found about the case?

• · Tell what he had determined upon.

• · How definite a statement did he have to send?

• · What examination is meant in the 26th verse?

• · In what jurisdiction will it be conducted?

• · What unreasonable situation was troubling Festus?

Acts Chapter Twenty-Five

Ralph Starling

When Festus arrived from Caesarea to Jerusalem,

The Hight Priest and Elders asked a favor of him.

For further information would he send Paul to them?

For they secretly had plans to kill him.

Festus countered with request of his own,

Those that were able, to accompany him home.

This proposal they accepted and agreed to do,

And made charges against Paul they could not prove.

Festus asked Paul if he would go to Jerusalem.

He said “No,” for I’m not guilty of sin.

Festus wanted to do the Jews a favor,

But Paul said, “I appeal unto Caesar”

About that time Agrippa and Bernice came to visit.

Festus thought Agrippa should give Paul a listen.

Agrippa agreed with appreciation,

What better way to spend a vacation.

Festus prepared Agrippa in great detail,

So he could understand Paul without fail.

And, that he, himself, would not be in a tight

To send Paul to Rome without charges wouldn’t be bright.