PM Home Bible Study Group; May 13, 2009
Acts 25:1-26:32
Theme: Before he was sent to Rome, God used Paul to give a gospel appeal to the Jewish king Agrippa II.
It would be hard to imagine how difficult things must have been for Paul, when last we read of him in Acts. He had spent two years of waiting for a decision to be made concerning his case by Governor Felix—those two years occupied, primarily, with the governor coming to him in private to hear more about the gospel—only to be left in prison by Felix in order to “do the Jews a favor” (Acts 24:27). Humanly speaking, it would have seemed as if Paul’s case was hopeless; and that his ministry was through.
But the Lord Jesus had made a promise to him. He had said, “Be of good cheer, Paul; for as you have testified for Me in Jerusalem, so you must also bear witness at Rome” (23:11). So; just as Joseph of old had to wait two years in prison before being brought to Pharaoh (Genesis 41:1ff), Paul had to wait two years before being brought out of prison and sent on his way to Rome.
God kept His promise to Paul—including the promise that he would not only bear Jesus’ name before Gentiles, but also before kings (Acts 9:15). In this section of Acts, we see God’s sovereign hand in guiding Paul to the keeping of this promise.
I. PAUL’S APPEAL TO CAESAR (25:1-12).
A. Governor Felix was succeeded by Porcius Festus (see 24:27). And after only three days of taking up his new appointment, Festus made his way to Jerusalem—no doubt to secure good relations with the Jews (v. 1). He was immediately met by the high priests, who still clearly had it out for Paul—even though he had been in prison for two years. They requested that Paul be brought from his detention in Caesarea to Jerusalem; but their intention was to kill him along the way (vv. 2-3), just as they had plotted to do before (23:11-15). Festus didn’t consent to this, however; ordering instead that Paul be kept in Caesarea (v. 4) as a protected Roman citizen (see 25:16). Since he himself would be returning there shortly, he offered that those who had authority could accompany him and make their case against him there (v. 5). He remained among them a total of ten days; and then returned to Caesarea (v. 6a). It may be that, during those ten days, he picked-up on the animosity the Jewish leaders felt toward Paul—and realized that he had inherited a serious situation from Felix.
B. The day after Festus arrived in Caesarea, he immediately took up Paul’s case (v. 6b); and the Jews who came with him began to bring “many serious complaints against Paul, which they could not prove” (v. 7). And none of it was what Festus expected. To his mind, their complaints were about questions concerning the Jewish religion; and concerning a man named Jesus who they said was dead but that Paul insisted was alive (vv. 18-19). Also troubling to him was Paul’s insistence that “Neither against the law of the Jews, nor against the temple, nor against Caesar have I offended in anything at all” (v. 8). And yet, the Jews were putting great pressure on Festus against Paul.
C. Festus asked Paul if he would be willing to go to Jerusalem to stand trial (v. 9); and it seems as if his motive in asking this was to get rid of this troubling situation. It may be that Festus knew Paul would be killed along the way. Paul, however, was insistent. He said that he stood rightly at Caesar’s court, had done no wrong to the Jews (and note that he insisted Festus clearly knew this; see v. 10), was under threat of death if he was sent away, didn’t object to dying if he was guilty, but demanded protection from his accusers on the claim that he was innocent, and—finally—made his appeal to Caesar (vv. 10-11). This may have been to secure his own defense; but it may also have been, in part, to secure an opportunity to bring the gospel to the capital of the world! Festus had no choice. He consulted with the council; and then answered—in a legally appropriate manner—”You have appealed to Caesar? To Caesar you shall go!” (v. 12).
II. PAUL’S WITNESS BEFORE AGRIPPA (25:13-26:32).
A. This didn’t mean that Festus’ problems were—by any stretch—over. He now had a situation in which he had a Roman citizen in custody who had made an appeal to Caesar for legal justice; and yet, he couldn’t figure out what the case was really all about. As it turns out—we would say ‘providentially’—the Jewish king Agrippa II (son of Agrippa I of Acts 12; and grandson of Herod the Great, who was king at the birth of Jesus), came to pay a state visit to the new governor (25:13). Along with him came his sister Bernice (who was also the sister of Drusilla, the Jewish wife of former governor Felix; see 24:24). Bernice’s relationship with Agrippa II had been the subject of scandal; and so, the frequent mention of her presence with Agrippa brings sets all that follows in a context of moral corruption; and causes the apostle to stand tall over the king as a true man of God. After the state visit had gone on for a few days, Festus set Paul’s case before Felix (vv. 14-21); and asked for his insight into the matter so that he could send an intelligent charge to write in presenting Paul to Caesar (see v. 26-27). Agrippa consented; and arrangements were made to present Paul to him the next day (v. 22).
B. Luke tells us that, on the next day, Agrippa “and Bernice” came “with great pomp” (v. 23). Perhaps there was an attempt to appeal to the pride of the king of a Roman-occupied nation. But it was all vanity; the word translated “pomp” being transliterated “fantasia”. All of the commanders and prominent men of the city of Caesarea were present; and at Festus’ command, Paul was brought out to them. What a spectacle it must have been to heaven: a corrupt and morally debased king sitting amongst all the pomp and ceremony, while before him—in rags and chains—stood the God-appointed spokesman for the King of Glory. Festus presents Paul to the king, explains the situation Paul had presented to him, and expressed hope that Agrippa might give him some insight into what he might write to Caesar (vv. 24-27). What marvelous ways God has of working!
C. Agrippa gave Paul leave to speak; and we’re told that Paul stretched out his hands and answered for himself (26:1). We can almost hear the rattling of the chains as he made his defense:
1. Paul began with expressing gratitude for his situation—knowing that he could now make his defense to someone who was well accustomed with the ways of the Jews (vv. 2-3). Note that Paul shows great respect to the king without engaging in flattery (see 24:2-3, and also 24:10).
2. Paul then begins to set his own background before the king—a story that his accusers were well-acquainted with (vv. 4-5). In this way, Paul shows that he was in no way operating in contradiction to the basic tenants of his people.
3. Paul then presents the special circumstances of his situation. He affirms that he is now standing before the court on nothing less than the hope that all of his people held to—that is, the promise of the Scriptures concerning the Messiah (vv. 6-7). His statement, “Why should it be thought incredible by you that God raises the dead?” (v. 8), is in the plural and is directed to his Jewish accusers. He argues that he was once in the same frame of mind as they were—seeking to “do many things contrary to the name of Jesus of Nazareth” (v. 9); and was even given permission from those very accusers to prosecute Christians and bring them to death (vv. 10-11). But he tells of how he was met along the way by the very Lord Jesus he was seeking to oppose (vv. 12-15). He tells of how the Lord told him that he was called to be a minister and a witness for Himself (v. 16); and that He would Himself deliver him from the Jews and the Gentiles (v. 17-18). Note the mission that the Lord gave Paul in verse 18: “to open their eyes, in order to turn them from darkness to light, and from the power of Satan to God, that they may receive forgiveness of sins and an inheritance among those who are sanctified by faith in Me.” What a bold witness this was to make before the king and before all these assembled dignitaries!
4. Paul closes his defense by simply saying that he was doing what the Lord Jesus told him to do (vv. 19-20); and that it was for this reason that he was arrested and was threatened with death (v. 21). He closes with these powerful words: “Therefore, having obtained help from God, to this day I stand, witnessing both to small and great, saying no other things than those which the prophets and Moses said would come—that the Christ would suffer, that He would be the first to rise from the dead, and would proclaim light to the Jewish people and to the Gentiles” (vv. 22-23).
D. This testimony from Paul apparently proved to be too much for the Roman governor. He broke in—in a loud voice—with an accusation that Paul’s “much learning” had driven him “mad” (v. 24). (Wouldn’t it be nice to receive an insult like that!) But Paul countered that he was not mad, “but speak the words of truth and reason. For the king, before whom I also speak freely, knows these things; for I am convinced that none of these things escapes his attention, since this thing was not done in a corner” (vv. 25-26). Those, of course, are not the words of a madman; but of a man who sets a clear case before intelligent people and appeals to the verdict of sound reason.
E. And note the impact of this on Agrippa. Paul asks, “King Agrippa, do you believe the prophets? I know that you do believe” (v. 27). Agrippa responds by saying, “You almost persuade me to become a Christian” (v. 28). This statement may also be translated, “In such a short time are you trying to make a Christian of me?”; but the response of Paul—and the recognition of Paul’s innocence from Agrippa—seem to support the former translation. Agrippa’s words—with Bernice sitting next to him—may have elicited a snicker from the crowd. But Paul took the matter very seriously; “I would to God that not only you, but also all who hear me today, might become almost and altogether such as I am, except for these chains” (v. 29)—and again, we hear them rattle to the glory of God.
F. Finally, note the verdict. With those words from Paul, Agrippa stood up—as well as the governor and Bernice and all who sat with them (v. 30)—and a conference on Paul’s case was made. The conclusion was, “This man is doing nothing deserving of death or chains” (v. 31). But then comes the words of Agrippa—”This man might have been set free if he had not appealed to Caesar” (v. 32). What must have seemed like a mistake to Agrippa was—in reality—the fulfillment of God’s purposes. As an angel will tell Paul in the next chapter, “Do not be afraid, Paul; you must be brought before Caesar” (27:24).