Today's reading allows us to better understand why Paul decided to demand that his case be heard by the imperial court, to which he had a right as a Roman citizen. It would seem that the emperor's court is not the best place for resolving disputes on matters concerning the Torah and the norms of the Jewish religion. And yet the apostle chooses...
Today's reading allows us to better understand why Paul decided to demand that his case be heard by the imperial court, to which he had a right as a Roman citizen (vv. 11-12). It would seem that the emperor's court is not the best place for resolving disputes on matters concerning the Torah and the norms of the Jewish religion. And yet the apostle chooses precisely it. And he justifies his choice quite convincingly: he has done nothing wrong to his fellow tribesmen and coreligionists, and therefore does not want to be handed over to the will of these accusers (vv. 8-11). Of course, in many ways such reluctance can be explained by the fact that Paul simply did not believe in the objectivity of the Sanhedrin, for which he had every reason. Moreover, he could well have feared even an extrajudicial reprisal. And yet, bringing a purely religious dispute to the judgment of those who have no relation to the respective religion seems like a rather senseless step.
But the point is that Paul, apparently, did not consider his disagreements with his fellow tribesmen to be a purely religious issue. For him, the dispute was not about theology, but about the Kingdom, which had been opened to everyone, and not only to his coreligionists. Before the coming of Christ into the world, both the Torah and the Kingdom did indeed belong to only one nation on earth; now the situation has changed, and Paul, of course, understands this perfectly well. Here, too, he is quite consistent: if the Gentiles can accept Christ and enter the Kingdom without becoming Jews in the process, it means that questions concerning Christ and the Kingdom, as well as everything connected with them, can be submitted for their consideration too. Here it was no longer about questions of religion, which indeed concerned only the Jews themselves, but about something much greater, which concerned everyone.
Evidently, Paul considers that the rejection of his testimony by the Synagogue and the Sanhedrin, as well as by the majority of his fellow tribesmen, by no means devalues this testimony and does not indicate that the apostle is wrong. And if further testimony turns out to be possible only contrary to the wishes of the Synagogue and only under the protection of the Roman authorities, it means that one must take advantage of it and continue to testify, which is what Paul does.
Of course, the Roman authorities had no use for the testimony about the Kingdom at all, so that only new persecutions could await Paul in Rome as well. But, evidently, his Roman mission was still ahead, while the Jerusalem one had come to an end. And not, of course, because the apostle had nothing more to say to his fellow tribesmen, but because there were none found there who were ready 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.