NOTES for Act 25:1-27
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.