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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Acts 25:1–12. His three-level outline is real structure in the source text, so it is rendered as structure.
We commonly say, "New lords, new laws, new customs;" but here was a new governor, and yet Paul had the same treatment from him that he had from the former, and no better. Festus, like Felix, is not so just to him as he should have been, for he does not release him; and yet not so unjust to him as the Jews would have had him to be, for he will not condemn him to die, nor expose him to their rage. Here is,
I.The pressing application which the high priest and other Jews used with the governor to persuade him to abandon Paul; for to send him to Jerusalem was in effect to abandon him.
1.See how speedy they were in their applications to Festus concerning Paul. As soon as ever he had come into the province, and had taken possession of the government, into which, probably, he was installed at Caesarea, within three days he went up to Jerusalem, to show himself there, and presently the priests were upon him to proceed against Paul. He staid three days at Caesarea, where Paul was a prisoner, and we do not find that in that time Paul made any application to him to release him, though, no doubt, he could have made good friends, that he might hope to have prevailed by; but as soon as ever he comes up to Jerusalem the priests are in all haste to make an interest with him against Paul. See how restless a thing malice is. Paul more patiently bears the lengthening out of his imprisonment than his enemies do the delay of his prosecution even to the death.
2.See how spiteful they were in their application. They informed the governor against Paul (Act 25:2) before he was brought upon a fair trial, that so they might, if possible, prejudge the cause with the governor, and make him a party who was to be the judge. But this artifice, though base enough, they could not confide in; for the governor would be sure to hear him himself, and then all their informations against him would fall to the ground; and therefore they form another project much more base, and that is to assassinate Paul before he came upon his trial. These inhuman hellish methods, which all the world profess at least to abhor, have these persecutors recourse to, to gratify their malice against the gospel of Christ, and this too under colour of zeal for Moses. Tantum religio potuit suadere malorum - such was their dire religious zeal.
3.See how specious the pretence was. Now that the governor was himself at Jerusalem they desired he would send for Paul thither, and try him there, which would save the prosecutors a great deal of labour, and looked most reasonable, because he was charged with having profaned the temple at Jerusalem, and it is usual for criminals to be tried in the court where the fact was committed; but that which they designed was to way-lay him as he was brought up, and to murder him upon the road, supposing that he would not be brought up under so strong a guard as he was sent down with, or that the officers that were to bring him up might be bribed to give them an opportunity for their wickedness. It is said, They desired favour against Paul. The business of prosecutors is to demand justice against one that they suppose to be a criminal, and, if he be not proved so, it is as much justice to acquit him as it is to condemn him if he be. But to desire favour against a prisoner, and from the judge too, who ought to be of counsel for him, is a very impudent thing. The favour ought to be for the prisoner, in favorem vitae - to favour his life, but here they desire it against him. They will take it as a favour if the governor will but condemn Paul, though they can prove no crime upon him.
II.The governor's resolution that Paul shall take his trial at Caesarea, where he now is, Act 25:4, Act 25:5. See how he manages the prosecutors.
1.He will not do them the kindness to send for him to Jerusalem; no, he gave orders that Paul should be kept at Caesarea. It does not appear that he had any suspicion, much less any certain information, of their bloody design to murder him by the way, as the chief priests had when he sent him to Caesarea (Act 23:30); but perhaps he was not willing so far to oblige the high priest and his party, or he would maintain the honour of his court at Caesarea and require their attendance there, or he was not willing to be at the trouble or charge of bringing Paul up; whatever was his reason for refusing it, God made use of it as a means of preserving Paul out of the hands of his enemies. Perhaps now they were more careful to keep their conspiracy secret than they had been before, that the discovery of it might not be now, as it was then, the defeat of it. But though God does not, as then, bring it to light, yet he finds another way, as effectual, to bring it to nought, by inclining the heart of the governor, for some other reasons, not to remove Paul to Jerusalem. God is not tied to one method, in working out salvation for his people. He can suffer the designs against them to be concealed, and yet not suffer them to be accomplished; and can make even the carnal policies of great men to serve his gracious purposes.
2.Yet he will do them the justice to hear what they have to say against Paul, if they will go down to Caesarea, and appear against him there: "Let those among you who are able, able in body and purse for such a journey, or able in mind and tongue to manage the prosecution - let those among you who are fit to be managers, go down with me, and accuse this man; or, those who are competent witnesses, who are able to prove any thing criminal upon him, let them go and give in their evidence, if there be any such wickedness in him as you charge upon him." Festus will not take it for granted, as they desire he should, that there is wickedness in him, till it is proved upon him, and he has been heard in his own defence; but, if he be guilty, it lies upon them to prove him so.
III.Paul's trial before Festus.
Festus staid at Jerusalem about ten days, and then went down to Caesarea, and the prosecutors, it is likely, in his retinue; for he said they should go down with him; and, since they are so eager in the prosecution, he is willing this cause should be first called; and, that they may hasten home, he will despatch it the next day. Expedition in administering justice is very commendable, provided more haste be not made than good speed. Now here we have,
1.The court set, and the prisoner called to the bar. Festus sat in the judgment-seat, as he used to do when any cause was brought before him that was of consequence, and he commanded Paul to be brought, and to make his appearance, Act 25:6. Christ, to encourage his disciples and keep up their spirits under such awful trials of their courage as this was to Paul, promised them that the day should come when they should sit on thrones, judging the tribes of Israel.
2.The prosecutors exhibiting their charges against the prisoner (Act 25:7): The Jews stood round about, which intimates that they were many. Lord, how are they increased that trouble me! It intimates also that they were unanimous, they stood by one another, and resolved to hold together; and that they were intent upon the prosecution, and eager in clamouring against Paul. They stood round about, if possible, to frighten the judge into a compliance with their malicious design, or, at least, to frighten the prisoner, and to put him out of countenance; but in vain: he had too just and strong an assurance to be frightened by them. They compassed me about like bees, but they are quenched as the fire of thorns, Psa 118:12. When they stood round about him, they brought many and grievous accusations against Paul, so it should be read. They charged him with high crimes and misdemeanors. The articles of impeachment were many, and contained things of a very heinous nature. They represented him to the court as black and odious as their wit and malice could contrive; but when they had opened the cause as they thought fit, and came to the evidence, there they failed: they could not prove what they alleged against him, for it was all false, and the complaints were groundless and unjust. Either the fact was not as they opened it, or there was no fault in it; they laid to his charge things that he knew not, nor they neither. It is no new thing for the most excellent ones of the earth to have all manner of evil said against them falsely, not only in the song of the drunkards, and upon the seat of the scornful, but even before the judgment-seat.
3.The prisoner's insisting upon his own vindication, Act 25:8. Whoever reproaches him, his own heart does not, and therefore his own tongue shall not; though he die, he will not remove his integrity from him. When it came to his turn to speak for himself, he insisted upon his general plea, Not guilty: Neither against the law of the Jews, nor against the temple, nor yet against Caesar, have I offended any thing at all.
(1.)He had not violated the law of the Jews, nor taught any doctrine destructive of it. Did he make void the law by faith? No, he established the law. Preaching Christ, the end of the law, was no offence against the law.
(2.)He had not profaned the temple, nor put any contempt at all upon the temple-service; his helping to set up the gospel temple did not at all offend against that temple which was a type of it.
(3.)He had not offended against Caesar, nor his government. By this it appears that now his cause being brought before the government, to curry favour with the governor and that they might seem friends to Caesar, they had charged him with some instances of disaffection to the present higher powers, which obliged him to purge himself as to that matter, and to protest that he was no enemy to Caesar, not so much as those were who charged him with being so.
IV.Paul's appeal to the emperor, and the occasion of it.
This gave the cause a new turn. Whether he had before designed it, or whether it was a sudden resolve upon the present provocation, does not appear; but God puts it into his heart to do it, for the bringing about of that which he had said to him, that he must bear witnesss to Christ at Rome, for there the emperor's court was, Act 23:11. We have here,
1.The proposal which Festus made to Paul to go and take his trial at Jerusalem, Act 25:9. Festus was willing to do the Jews a pleasure, inclined to gratify the prosecutors rather than the prisoner, as far as he could go with safety against one that was a citizen of Rome, and therefore asked him whether he would be willing to go up to Jerusalem, and clear himself there, where he had been accused, and where he might have his witnesses ready to vouch for him and confirm what he said. He would not offer to turn him over to the high priest and the sanhedrim, as the Jews would have had him; but, Wilt thou go thither, and be judged of these things before me? The president, if he had pleased, might have ordered him thither, but he would not do it without his own consent, which, if he could have wheedled him to give it, would have taken off the odium of it. In suffering times, the prudence of the Lord's people is tried as well as their patience; being sent forth therefore as sheep in the midst of wolves, they have need to be wise as serpents.
2.Paul's refusal to consent to it, and his reasons for it. He knew, if he were removed to Jerusalem, notwithstanding the utmost vigilance of the president, the Jews would find some means or other to be the death of him; and therefore desires to be excused, and pleads,
(1.)That, as a citizen of Rome, it was most proper for him to be tried, not only by the president, but in that which was properly his court, which sat at Caesarea: I stand at Caesar's judgment-seat, where I ought to be judged, in the city which is the metropolis of the province. The court being held in Caesar's name, and by his authority and commission, before one that was delegated by him, it might well be said to be his judgment seat, as, with us, all writs run in the name of the sovereign, in whose name all courts are held. Paul's owning that he ought to be judged at Caesar's judgment-seat plainly proves that Christ's ministers are not exempted from the jurisdiction of the civil powers, but ought to be subject to them, as far as they can with a good conscience; and, if they be guilty of a real crime, to submit to their censure; if innocent, yet to submit to their enquiry, and to clear themselves before them.
(2.)That, as a member of the Jewish nation, he had done nothing to make himself obnoxious to them: To the Jews have I done no wrong, as thou very well knowest. It very well becomes those that are innocent to plead their innocency, and to insist upon it; it is a debt we owe to our own good name, not only not to bear false witness against ourselves, but to maintain our own integrity against those who bear false witness against us.
(3.)That he was willing to abide by the rules of the law, and to let that take its course, Act 25:11. If he be guilty of any capital crime that deserves death, he will not offer either to make resistance or to make his escape, will neither flee from justice nor fight with it: "I refuse not to die, but will accept of the punishment of my iniquity." Not that all who have committed any thing worthy of death are obliged to accuse themselves, and offer themselves to justice; but, when they are accused and brought to justice, they ought to submit, and to say both God and the government are righteous; as it is necessary that some should be made examples. But, if he be innocent, as he protests he is, "If there be none of these things whereof these accuse me, - if the prosecution be malicious and they are resolved to have my blood right or wrong, - no man may deliver me unto them, no, not the governor himself, without palpable injustice; for it is his business as much to protect the innocent as to punish the guilty;" and he claims his protection.
3.His appealing to court. Since he is continually in danger of the Jews, and one attempt made after another to get him into their hands, whose tender mercies were cruel, he flies to the dernier resort - the last refuge of oppressed innocency, and takes sanctuary there, since he cannot have justice done him in any other way: "I appeal unto Caesar. Rather than be delivered to the Jews" (which Festus seems inclined to consent to) "let me be delivered to Nero." When David had divers times narrowly escaped the rage of Saul, and concluded he was such a restless enemy that he should one day perish by his hands, he came to this resolution, being in a manner compelled to it, There is nothing better for me than to take shelter in the land of the Philistines, Sa1 27:1. So Paul here. But it is a hard case that a son of Abraham must be forced to appeal to a Philistine, to a Nero, from those who call themselves the seed of Abraham, and shall be safer in Gath or Rome than in Jerusalem. How is the faithful city become a harlot!
V.The judgment given upon the whole matter.
Paul is neither released nor condemned. His enemies hoped the cause would be ended in his death; his friends hoped it would be ended in his deliverance; but it proved neither so nor so, they are both disappointed, the thing is left as it was. It is an instance of the slow steps which Providence sometimes takes, not bringing things to an issue so soon as we expect, by which we are often made ashamed both of our hopes and of our fears, and are kept still waiting on God. The cause had before been adjourned to another time, now to another place, to another court, that Paul's tribulation might work patience.
1.The president takes advice upon the matter: He conferred with the council - meta tou sumbouliou, not with the council of the Jews (that is called sunedrion), but with his own counsellors, who were always ready to assist the governor with their advice. In multitude of counsellors there is safety; and judges should consult both with themselves and others before they pass sentence.
2.He determines to send him to Rome. Some think Paul meant not an appeal to Caesar's person, but only to his court, the sentence of which he would abide by, rather than be remitted to the Jew's council, and that Festus might have chosen whether he would have sent him to Rome, or, at least, whether he would have joined issue with him upon the appeal. But it should seem, by what Agrippa said (Act 26:32), that he might have been set at liberty if he had not appealed to Caesar - that, by the course of the Roman law, a Roman citizen might appeal at any time to a superior court, even to the supreme, as causes with us are removed by certiorari, and criminals by habeas corpus, and as appeals are often made to the house of peers. Festus, therefore, either of choice or of course, comes to this resolution: Hast thou appealed unto Caesar? Unto Caesar thou shalt go. He found there was something very extraordinary in the case, which he was therefore afraid of giving judgment upon, either one way or other, and the knowledge of which he thought would be an entertainment to the emperor, and therefore he transmitted it to his cognizance. In our judgment before God those that by justifying themselves appeal to the law, to the law they shall go, and it will condemn them; but those that by repentance and faith appeal to the gospel, to the gospel they shall go, and it will save them.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
"Now when Festus was come into the province," etc. At the very beginning, the priests came to him, who would not have hesitated to go even to Caesarea, unless he had been seen immediately coming up, since immediately on his arrival they come to him. And he spends ten days, in order, I suppose, to be open to those who wished to corrupt him with bribes. But Paul was in the prison. "They besought him," it says, "that he would send for him": why did they desire it as a favor, if he was deserving of death? But thus their plotting became evident even to him, so that discoursing of it (to Agrippa), he says, "desiring to have judgment against him." They wanted to induce him to pass sentence now immediately, being afraid of Paul's tongue.
This man is succeeded in his office by another, and he leaves Paul a prisoner: and yet he ought not to have done this; he ought to have put an end to the business: but he leaves him, by way of gratifying them. They however were so urgent, that they again besought the judge. Yet against none of the Apostles had they set themselves thus pertinaciously; there, when they had attacked, anon they desisted. So providentially is he removed from Jerusalem, having to do with such wild beasts. And they nevertheless request that he might be brought again there to be tried. Here now God's providence interposed, not permitting the governor to do this: for it was natural that he having just come to the government would wish to gratify them: but God suffered him not.
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Summary
Acts 25:3 reveals the persistent and malicious intent of the Jewish leaders in Jerusalem against the Apostle Paul, immediately following the arrival of the new Roman governor, Porcius Festus. They sought to exploit Festus's initial visit to the capital by requesting Paul's transfer from Caesarea to Jerusalem, ostensibly for a trial, but secretly planning a deadly ambush along the route to assassinate him, thereby eliminating a prominent figure in the burgeoning Christian movement.
Context
Literary Context
This verse is situated early in Acts chapter 25, marking a pivotal moment in Paul's ongoing trials and imprisonment. It follows the two-year detainment of Paul under Governor Felix (Acts 24:27) and the immediate assumption of office by Porcius Festus. Upon Festus's arrival in Caesarea, his provincial capital, he traveled to Jerusalem within three days. It was there that the chief priests and the leading men of the Jews wasted no time in presenting their case against Paul, demonstrating their unwavering animosity. This verse specifically details their cunning and deadly request to Festus, setting the stage for Festus's response in Acts 25:4-5. The narrative here directly parallels earlier plots against Paul's life, such as the conspiracy detailed in Acts 23:12-15, highlighting a recurring theme of opposition.
Historical & Cultural Context
The setting is Judea under Roman rule, with Caesarea Maritima serving as the administrative capital and Jerusalem as the religious and cultural heart. Roman governors, like Festus, typically made an initial visit to Jerusalem to establish relations with the local Jewish authorities and understand the political landscape. The Jewish leaders, particularly the Sanhedrin and chief priests, held significant local power but operated under Roman oversight. Their desire to have Paul tried in Jerusalem stemmed from a combination of religious zeal, political expediency, and deep-seated animosity towards Christianity, which they viewed as a dangerous sect. Road travel between Caesarea and Jerusalem was common but also vulnerable to banditry or planned ambushes, making the Jewish leaders' plot both plausible and treacherous. This period was marked by simmering tensions between Jewish factions and Roman authorities, and the Jewish leaders sought to leverage Roman power to achieve their religious and political aims against perceived threats.
Key Themes
Acts 25:3 contributes significantly to several key themes within the book of Acts and the broader biblical narrative. Firstly, it underscores the persistent and virulent opposition faced by the early church and its apostles, particularly Paul. The Jewish leaders' relentless pursuit of Paul, even resorting to murder plots, illustrates the spiritual blindness and hardened hearts of those who rejected the Gospel. Secondly, the verse highlights God's sovereign protection and providential guidance over His servants. Despite the grave danger Paul faced, God consistently intervened, often through unexpected means (like Festus's refusal to transfer Paul, as seen in Acts 25:4), to ensure His purposes for Paul's ministry were fulfilled, ultimately leading him to Rome as prophesied in Acts 23:11. Lastly, it exemplifies the nature of persecution that believers would endure for the sake of the Gospel, a theme prevalent throughout the book of Acts and echoed in Jesus's own warnings to His disciples in passages like Matthew 10:16-25.
Exposition and Analysis
Key Word Analysis
Meaning "to ask (in genitive case); ask, beg, call for, crave, desire, require." In this context, the Jewish leaders' "desire" was not a humble request but a demanding "craving" or "requirement" for a specific outcome, revealing their manipulative intent behind the facade of seeking "favour."
Meaning "graciousness (as gratifying), of manner or act (abstract or concrete; literal, figurative or spiritual; especially the divine influence upon the heart, and its reflection in the life; including gratitude); acceptable, benefit, favour, gift, grace(-ious), joy, liberality, pleasure, thank(-s, -worthy)." Here, the Jewish leaders were seeking a "benefit" or "gracious act" from Festus, portraying their request as a matter of administrative courtesy, while concealing their true, murderous "pleasure" in the anticipated outcome.
Meaning "an ambuscade, i.e. (figuratively) murderous purpose; lay wait." This word precisely describes a premeditated, hidden plan to attack. It signifies a deliberate and treacherous conspiracy, emphasizing that their intention was not a spontaneous act of violence but a carefully orchestrated assassination plot.
Verse Breakdown
"And desired favour against him"
The Jewish leaders, specifically the chief priests and principal men, approached Governor Festus with a request concerning Paul. This "favour" was a calculated political maneuver, designed to gain the new governor's goodwill and cooperation, while simultaneously advancing their agenda against Paul. The phrase "against him" immediately signals their adversarial stance.
"that he would send for him to Jerusalem"
This was the specific "favour" they sought: to have Paul transferred from Caesarea, where he was imprisoned, to Jerusalem. On the surface, this might appear as a request for a more convenient or traditional venue for a Jewish trial, appealing to Festus's desire to understand local customs and appease the powerful religious elite.
"laying wait in the way to kill him"
This final clause exposes the true, sinister motive behind their seemingly innocuous request. The transfer to Jerusalem was merely a pretext for an ambush. "Laying wait" (enédra) denotes a carefully planned and concealed attack, revealing their murderous intent. They intended to intercept Paul's escort en route and assassinate him, thereby circumventing any formal legal process and ensuring his death.
Literary Devices
The verse effectively employs Irony and Foreshadowing. The irony lies in the Jewish leaders' request for "favour" (cháris), a word often associated with grace or goodwill, when their true intent was utterly malicious and murderous. They presented a facade of legitimate legal process while harboring a deadly conspiracy. This stark contrast between appearance and reality underscores their deceitful nature. Furthermore, the phrase "laying wait in the way to kill him" serves as Foreshadowing, hinting at the continued dangers Paul will face and the divine interventions necessary for his survival and the fulfillment of God's plan for his ministry. It also echoes earlier attempts on Paul's life, creating a sense of Repetition of themes of persecution and divine protection throughout Acts.
Theological and Thematic Connections
Acts 25:3 powerfully illustrates the depth of human depravity and the spiritual blindness that can lead to extreme hatred against those who proclaim God's truth. The Jewish leaders, blinded by their rejection of Jesus as the Messiah, perceived Paul as a dangerous heretic who threatened their religious traditions and authority. Their willingness to resort to murder, even under the guise of legal process, highlights the profound spiritual battle at play. Yet, this verse also implicitly points to God's unwavering sovereignty. Though evil plots are conceived, God's ultimate plan for His servants and the spread of His Gospel cannot be thwarted by human machinations. He often uses secular authorities, even unknowingly, to protect His people and advance His kingdom purposes, demonstrating His control over all circumstances.
Reflection and Application
Acts 25:3 serves as a stark reminder that following Christ can often invite intense opposition, even from unexpected or seemingly legitimate sources. The Jewish leaders' plot was not a spontaneous act of violence but a calculated, premeditated conspiracy, cloaked in a request for "favour." This teaches us to be discerning, recognizing that not all requests or proposals, even from those in authority or religious positions, are benign. We must look beyond the surface and prayerfully consider the underlying motives and potential dangers. For believers, this verse offers profound encouragement: even when facing grave threats or cunning adversaries, God remains sovereign. His purposes for our lives and ministries will prevail, and He will provide protection and deliverance according to His perfect will. Our call is to remain faithful, courageous, and vigilant, trusting that He who began a good work in us will carry it on to completion, regardless of the opposition we encounter.
Questions for Reflection
FAQ
Why were the Jewish leaders so determined to kill Paul, even resorting to an ambush?
The Jewish leaders viewed Paul as a dangerous apostate and a threat to their religious traditions and authority. His preaching that Jesus was the Messiah, the abrogation of the Mosaic Law for salvation, and his mission to the Gentiles were seen as blasphemous and subversive. They believed he was polluting the temple and leading Jews astray. Their determination to kill him stemmed from a deep-seated religious zeal and a conviction that eliminating Paul was necessary to preserve their faith and way of life. This animosity had been building for years, as evidenced by previous plots against Paul's life, such as the vow by over forty men in Acts 23:12-15. They were so consumed by their hatred that they were willing to bypass legal process and resort to murder to achieve their objective.
Christ-Centered Fulfillment
Acts 25:3, though detailing a plot against Paul, ultimately points to the greater narrative of Christ's triumph over evil and the fulfillment of God's redemptive plan. The relentless hatred directed at Paul, a faithful servant, mirrors the intense opposition and murderous intent that Jesus Himself faced from the religious authorities of His day, leading to His crucifixion (e.g., John 11:47-53). Just as Paul's life was providentially preserved for the spread of the Gospel to the Gentiles and ultimately to Rome, so too was Christ's life preserved until His appointed time, culminating in His voluntary sacrifice as the Lamb of God. The "laying wait" to kill Paul foreshadows the ultimate ambush of death that Christ conquered through His resurrection, securing victory not just for Himself, but for all who believe (e.g., 1 Corinthians 15:54-57). Thus, this verse, in its portrayal of human malice thwarted by divine purpose, serves as a powerful reminder that no earthly plot or power can ultimately overcome the sovereign will of God, whose ultimate purpose is revealed and fulfilled in the person and work of Jesus Christ, the Lord of all.