Acts 25.
Festus, the new governor, after three days goes up to Jerusalem. There the chief of the Jews inform him against Paul, and propose to have him brought to Jerusalem, intending to kill him on the way. But Festus will not consent, saying that he would return soon to Caesarea, and that then they could go there and accuse him.
Here again, God, in His providence, watches over His servant. Arrived at Caesarea, Festus makes Paul appear before him, and in order to gratify the Jews who accuse him, proposes to him to go up to Jerusalem. This he had before refused to the Jews; but now, in order to gain popularity, he proposes it. These two years had neither lessened the hatred, nor awakened the consciences of the Jews; and in the Roman (Festus), only base motives existed—love of self and of his own importance.
Paul upholds his integrity, and is watched over by God. He denies once more the things his accusers could not prove. Festus thinks nothing of justice, but only of gratifying the people. Paul replies with great dignity, that Festus was well aware that he had done nothing amiss, that he had not the right to give him up to his enemies, and concludes by appealing to Caesar. Such was the fulfillment of God’s purpose, that, conducted to Rome by His providence, Paul should there bear witness before the Emperor himself. This was not the thought of Festus, nor of the Jews, nor yet the testimony of the Spirit in Paul. But the will of God is accomplished without that of men.
We have seen that Paul was both a Roman and a Pharisee. With him it is no longer the weak things, the base things, and the things which are despised, the things that are not, that bring to naught the things that are. All is no longer dross and dung. Paul now makes use of these things to avoid injustice and death; and God employs them to conduct the apostle to Rome there to be a witness of the truth before the great of the world. Such too the cause of his audience with Agrippa, and of his journey to Rome. Having appealed to Cesar, he must of necessity be sent to Caesar; and Festus therefore decides accordingly.
But while these things are happening, the king Agrippa and Bernice come to salute the new governor. The latter relates to them the history of Paul, giving himself (as we find everywhere in the world, as well as in this instance) a character for equity and fidelity to the principles of justice and honor. But the story of the resurrection was only a Jewish superstition. Agrippa, one of the Herods, and king of the southern part of Palestine, was by race an Edomite, but a Jew by profession. He was consequently well-informed as to the religious questions of the country; and curious to know clearly, and from a reliable source, what the Christianity might be that had produced such a movement of spirit in the people of his country, asks to hear Paul. Festus, well knowing that the accused was not guilty of anything, and anxious to obtain some pretext for sending him to Caesar, accedes to his request. Of Paul’s innocence we have the testimony of the governor, in his address to Agrippa, as well as of the others who listened to him. He did not know what to write to the Emperor, and so brings Paul before this audience in the hope of discovering something to say.