Today's reading helps us better understand why Paul decided to demand that his case be heard by the imperial...
Today's reading helps us better understand why Paul decided to demand that his case be heard by the imperial court, as he was entitled to do as a Roman citizen (vv. 11–12). The emperor's court would hardly seem the best place to settle disputes concerning the Torah and the norms of the Jewish religion. Yet this is precisely the court the apostle chooses. He gives a very convincing reason: he has done nothing wrong to his fellow Jews and fellow believers, and so does not want to be handed over to the will of his accusers (vv. 8–11). Of course, this reluctance can largely be explained by Paul's simply not trusting the Sanhedrin's impartiality, for which he had every reason. Moreover, he could well have feared being killed without trial. Even so, bringing a purely religious dispute before judges who have no connection with that religion seems a rather pointless step. But the point is that Paul apparently did not consider his disagreement with his fellow Jews a purely religious matter. For him, the dispute was not about theology, but about the Kingdom, which was open to everyone, not only to those of his own faith. Before Christ came into the world, both the Torah and the Kingdom did indeed belong to only one people on earth; now the situation had changed, and Paul, of course, understood this very well. Here too he is entirely consistent: if Gentiles can accept Christ and enter the Kingdom without becoming Jews, then questions concerning Christ and the Kingdom, along with everything connected with them, can also be submitted for their consideration. This was no longer about religious questions, which really did concern only the Jews themselves, but something much greater that concerned everyone. Apparently, Paul believes that the rejection of his testimony by the Synagogue, the Sanhedrin, and most of his fellow Jews neither diminishes its value nor proves him wrong. If further witness is possible only against the Synagogue's wishes and under the protection of Roman authority, then he must use that protection and continue bearing witness, which is what he does. Of course, the Roman authorities had no use for testimony about the Kingdom, so only further persecution might await Paul in Rome as well. Yet, apparently, his Roman mission still lay ahead, while his mission in Jerusalem had come to an end—not, of course, because he had nothing more to say to his fellow Jews, but because no one there was willing to hear him.
25
25:2 Then the high priest and the chief of the Jews appeared against Paul - In so long a time their rage was not cooled. So much louder a call had Paul to the Gentiles.
25:4 But Festus answered - So Festus's care to preserve the imperial privileges was the means of preserving Paul's life. By what invisible springs does God govern the world! With what silence, and yet with what wisdom and energy!
25:5 Let those of you who are able - Who are best able to undertake the journey, and to manage the cause. If there be any wickedness in him - So he does not pass sentence before he hears the cause.
25:6 Not more than ten days - A short space for a new governor to stay at such a city as Jerusalem. He could not with any convenience have heard and decided the cause of Paul within that time.
25:7 Bringing many accusations - When many accusations are heaped together, frequently not one of them is true.
25:8 While he answered - To a general charge a general answer was sufficient.
25:9 Art thou willing to go up to Jerusalem - Festus could have ordered this without asking Paul. But God secretly overruled the whole, that he might have an occasion of appealing to Rome.
25:10 I am standing at Cesar's judgment seat - For all the courts of the Roman governors were held in the name of the emperor, and by commission from him. No man can give me up - He expresses it modestly: the meaning is, Thou canst not. I appeal to Cesar - Which any Roman citizen might do before sentence was passed.
25:12 The council - It was customary for a considerable number of persons of distinction to attend the Roman governors. These constituted a kind of council, with whom they frequently advised.