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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.
While as yet he had not got acquainted with the Jews, nor experienced the honor paid to him by them, he answered rightly: but now that he had been in Jerusalem ten days, he too wants to pleasure them by sacrificing Paul to them: then, also to receive Paul, "Wilt thou," says he, "be judged there of these things by me?" I am not giving thee up to them - but this was the fact - and he leaves the point to his own choice, that by this mark of respect he might get him to yield: since his was the sentence, and it would have been too barefaced, when he had been convicted of nothing here, to take him back thither.
But after they came down, they forthwith made their accusations shamelessly and with more vehemence: and not having been able to convict him on grounds relating to the Law, they again according to their custom stirred the question about Caesar, being just what they did in Christ's case. For that they had recourse to this is manifest by the fact, that Paul defends himself on the score of offences against Caesar.
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Summary
Festus, the newly appointed Roman governor, seeking to curry favor with the influential Jewish leaders, proposes to Paul that his trial be moved from Caesarea to Jerusalem, where he would still preside over the proceedings. This offer, motivated by political expediency rather than pure judicial impartiality, places Paul in a precarious position, forcing him to make a critical decision that would ultimately redirect the course of his imprisonment and ministry, aligning with God's sovereign plan.
Context
Literary Context
Acts 25:9 is situated within the broader narrative of the Apostle Paul's extended imprisonment and trials, which began in Jerusalem and continued in Caesarea. Following his arrest in the temple, Paul was brought before the Sanhedrin, where a plot to assassinate him was uncovered (Acts 23:12-22). He was then transferred to Caesarea, where he was held by Governor Felix for two years (Acts 24:27). Upon Felix's replacement by Porcius Festus, the Jewish high priest and other prominent leaders immediately renewed their accusations against Paul, urging Festus to bring him back to Jerusalem. This verse captures Festus's calculated response to their demands, setting the stage for Paul's subsequent appeal to Caesar.
Historical & Cultural Context
The Roman province of Judea was notoriously volatile, marked by frequent Jewish uprisings and deep-seated resentment towards Roman rule. Roman governors like Festus were constantly balancing the need to maintain law and order with the imperative to appease the local populace, especially the influential Jewish religious authorities. Gaining the "pleasure" or favor of the Jews was crucial for a new governor to establish his authority and prevent unrest. Jerusalem, as the religious and cultural center, held immense significance for the Jewish people, and having Paul, whom they considered a blasphemer and apostate, tried there would have been seen as a significant victory and a reaffirmation of their authority. The Roman legal system allowed for trials to be moved, but the governor retained ultimate jurisdiction, hence Festus's proposal to preside "before me" even in Jerusalem.
Key Themes
This verse powerfully illustrates several key themes prevalent in the book of Acts. Firstly, it highlights the tension between political expediency and true justice. Festus's motivation to "do the Jews a pleasure" (Acts 25:9) underscores how human authorities can compromise impartiality for political gain, a recurring motif in the trials of both Jesus and His apostles. Secondly, it showcases the persistent opposition to the Gospel from Jewish leaders, who relentlessly pursued Paul, even across gubernatorial changes. Their animosity, rooted in their rejection of Jesus as Messiah, drives much of the narrative in the latter half of Acts. Finally, it subtly foreshadows God's sovereign plan for Paul's ministry. Despite human machinations and unjust proceedings, God's promise that Paul would testify in Rome (Acts 23:11) continues to unfold, demonstrating divine providence overriding human intentions.
Exposition and Analysis
Key Word Analysis
This word denotes a determination or choice stemming from subjective impulse or preference. Here, it emphasizes Festus's active desire or inclination to please the Jews, highlighting his personal agenda rather than a detached judicial decision. It's not merely a passive acceptance but an active will.
While often translated as "grace" in a theological sense, in this context, cháris refers to favor, goodwill, or gratification. Festus's aim was to gain the "favor" or "goodwill" of the Jews, indicating a political motive to establish a positive relationship with the influential local population, rather than to ensure a fair trial.
This verb means "to distinguish," "decide," or "to try judicially." Festus's proposal was for Paul to undergo a formal legal process, a trial, in Jerusalem. The nuance here is that while the process would be judicial, the underlying motivation for its location was not purely about justice but about political appeasement.
Verse Breakdown
"But Festus, willing to do the Jews a pleasure"
This opening clause immediately reveals Festus's motivation. The conjunction "But" (G1161, dé) signals a shift or contrast from the previous discussion (where Paul had asserted his innocence). Festus's "willingness" (G2309, thélō) to grant "pleasure" (G5485, cháris) to the Jews underscores his political calculation. He prioritizes establishing good relations with the local Jewish leadership over strict adherence to judicial impartiality or Paul's rights.
"answered Paul, and said,"
Festus directly addresses Paul, indicating the formal nature of the proceedings. This phrase sets up the governor's specific proposition to the prisoner.
"Wilt thou go up to Jerusalem,"
This is Festus's direct question and proposal to Paul. "Go up" (G305, anabaínō) accurately reflects the ascent in elevation from Caesarea on the coast to Jerusalem in the Judean hills. The question is posed as an option, but it carries the implicit pressure of Festus's desire to satisfy the Jews.
"and there be judged of these things before me?"
Festus clarifies the terms of the proposed transfer. The trial would still be a Roman one, presided over by him ("before me," G1909, epí G1700, emoû), but it would take place in Jerusalem ("there," G1563, ekeî). This was Festus's attempt at a compromise: satisfying the Jews' desire for a Jerusalem trial while retaining Roman jurisdiction and oversight. "Of these things" (G4012, perí G5130, toútōn) refers to the accusations brought against Paul by the Jewish leaders.
Literary Devices
The verse employs several literary devices to convey its meaning and impact. Characterization is evident in Festus's portrayal as a politically astute, yet morally compromised, Roman governor. His motivation to "do the Jews a pleasure" immediately establishes him as someone who prioritizes political expediency over impartial justice, contrasting sharply with the steadfastness of Paul. There is a subtle Irony in Festus's offer: while he presents it as a judicial option, it is clearly driven by an external, non-judicial agenda, undermining the very concept of a fair trial. Furthermore, the verse serves as a form of Foreshadowing. Festus's proposal, though seemingly a setback for Paul, ultimately precipitates Paul's appeal to Caesar, which providentially leads him closer to Rome, fulfilling the divine promise given to him earlier (Acts 23:11).
Theological and Thematic Connections
Acts 25:9 powerfully illustrates the tension between human political maneuvering and divine sovereignty. Festus's desire to appease the Jewish leaders, driven by pragmatic concerns for provincial stability and personal favor, stands in stark contrast to the unfolding of God's redemptive plan. While human authorities may compromise justice for political gain, God's purposes are not thwarted. This incident highlights that even through unjust trials and human self-interest, God can orchestrate events to advance His kingdom and protect His servants, ensuring that His will ultimately prevails. It underscores the biblical truth that earthly powers are subject to the ultimate authority of God, who can use even their flawed decisions to achieve His perfect will.
Reflection and Application
Acts 25:9 offers profound lessons for believers navigating a world where justice is often compromised by human agendas. We are reminded that earthly systems, even legal ones, are fallible and can be swayed by political pressure, personal ambition, or popular opinion. This should cultivate in us a discerning spirit, recognizing that not all decisions made by those in authority are purely just or righteous. Like Paul, who faced a politically motivated proposal, we are called to stand firm in our convictions, prioritizing truth and God's will above convenience or appeasement. Our ultimate trust must not be in human systems, but in the sovereign God who works all things, even injustice, for His purposes. This passage encourages us to pray for those in authority, to seek righteousness, and to remember that God's plan for His church and His people will ultimately prevail, regardless of the challenges or opposition we face.
Questions for Reflection
FAQ
Why did Festus want to "do the Jews a pleasure"?
Festus was a new Roman governor in a volatile province. He had just arrived and needed to establish good relations with the influential Jewish leadership and populace to maintain peace and stability. Granting their request to have Paul's trial in Jerusalem, even if he still presided, was a political move designed to curry favor and avoid immediate unrest or opposition. It was a strategic decision to secure his position and ensure a smoother governorship, rather than a purely judicial one based on the merits of Paul's case or his rights as a Roman citizen. This desire for political expediency is a recurring theme in the Roman administration of Judea, as seen in the actions of his predecessor, Felix, who also left Paul imprisoned "to do the Jews a pleasure" (Acts 24:27).
Christ-Centered Fulfillment
Acts 25:9, while detailing Paul's trial, subtly points to the greater narrative of Christ's own trials and the ultimate triumph of God's redemptive plan. Just as Festus, seeking to please the Jews, offered a compromised form of justice to Paul, so too did Pilate, "willing to content the people," deliver Jesus to be crucified despite finding no fault in Him (Mark 15:15). Both instances reveal the tragic reality of human authorities prioritizing political expediency over divine truth and righteousness. Yet, in both cases, these seemingly unjust human decisions served God's sovereign purpose. Paul's journey to Rome, initiated by this very proposal and his subsequent appeal, directly fulfills Christ's promise that Paul would bear witness in the imperial capital (Acts 23:11). This echoes the ultimate fulfillment of God's plan through Christ's suffering and death, which, though a result of human injustice, was the preordained means for the salvation of the world (Isaiah 53:5; 1 Peter 2:24). Thus, Paul's trials, like Christ's, demonstrate that even when human systems fail and compromise, God's will is perfectly executed, leading to the advancement of His kingdom and the glorification of His Son.