Community Bible Study -- Acts Text of Presentation, Lesson 22, Acts 25:13-26:32 Click Here to see Lesson 22 Photos . . . Click Here to return to Acts Home Page

Paul Before Governor Festus and King Herod Agrippa II

In the last lesson, Paul spent what must have been a frustrating 2-years in Caesarea – the victim of a “Mexican standoff.” Paul’s accusers – high priest Ananias and the Jewish Sanhedrin – delay sending eyewitnesses to appear before Governor Felix; instead they lobby to have Paul sent to Jerusalem for a Sanhedrin trial (where he will be killed, by fair means or foul). Felix, on the other hand, knows Paul is innocent, but refuses to release him unless he receives a bribe. The standoff finally ends when Felix falls afoul of Caesar Nero and is replaced by a new governor, Porcius Festus. Festus seeks to start his tenure with good relations with the Jewish leadership, so he asks Paul to submit to a Jewish trial in Jerusalem. This forces Paul to appeal to a higher Roman court: the emperor himself – which surprises and confuses Festus. However, Paul probably sees it as his best opportunity to “testify in Rome” (Acts 23:11), as God has promised.

While Fesuts prepares to send Paul to Rome, King Herod Agrippa II, ruler of a neighboring Roman puppet kingdom, comes with his sister Bernice for a “meet and greet” visit. Festus asks for Agrippa’s help: specifically to prepare the indictment to send with Paul to Caesar, but perhaps more generally to help him to understand these inexplicable Jews!

Herod Agrippa II is great grandson of Herod the Great (who tried to kill baby Jesus), and son of Herod Agrippa I (who tried to kill Peter in Acts 12, but was himself struck dead). Agrippa was only 17 when his father died, and Caesar Claudius did not think he could handle a kingdom at that time . . . but almost 10 years later is given the title of King, and allowed o rule the region of Gaulanitis: a Gentile area east of the Sea of Galilee, adjoining the territory ruled by Festus. Agrippa was not given his father’s full kingdom – probably because Caesar knows he’s just a playboy: immoral and extravagant, living life to the hilt. He chooses not to live in Caesarea Philippi or anywhere else in his backwater “kingdom”; his residence is in Beirut, where the nightlife is exciting. He never married, but carries on an incestuous relationship with his widowed older sister Bernice: a relationship condemned by the Jews. Nevertheless even though educated in Rome and out of favor with the Jews, Agrippa and Bernice are Jewish; and their younger sister Drusilla was the wife of departing Governor Felix, who understood the Jews quite well!

Acts 25:14-22 records a private conversation between Festus and Agrippa. A logical reaction might be to ask “How does Luke know what was said?” But a “private conversation” between two heads of state like Festus and Agrippa is rarely “private” – especially in an open forum like this, with guards and advisers and miscellaneous officials always within earshot. So the real question is: “How did Luke gain access to someone who heard this conversation?”

The answer is: we will never know. The anti-Christian, knee-jerk reaction is to say Luke made it all up. But Paul has been testifying in Caesarea for two years . . . why couldn’t there be a Christian among the governor’s entourage, who reported the conversation to Paul or Luke. And even if that is not the case, Luke has shown himself a reliable historian . . . proved right by skeptical secular historians. For example, he calls Sergius Paulus Proconsul of Cyprus, and he calls the city officials of Thessalonica “politarchs.” For years historians unanimously thought Luke was wrong on these titles . . . but within the last 100-plus years archaeology has proved Luke was right on both! So there is ample reason to suppose Luke would not have included this “private conversation” unless he knew he recorded it correctly . . . because if sometime later an eyewitness could proclaim Luke had it wrong, his reputation would be ruined . . . and with it the reputation of the Christian movement!!

Nevertheless, about 1950 years later, this all becomes a matter of faith . . . we either believe Luke has accurately reported this conversation, or he made it all up. And if we believe he accurately reported it, the most likely scenario is that Paul made converts during the 2-year period when Felix “frequently” (Acts 24:26) invited him to give public testimony before important people in Caesarea . . . and one of those converts heard and reported this conversation. If this is true, it’s a remarkable demonstration of the power of the gospel!

Assuming the conversation between Festus and Agrippa indeed took place much as Luke records it . . . Festus may spin the story to make himself look good – but otherwise he seems to candidly share with Agrippa his difficulty understanding the Jewish leaders. He says when he went to Jerusalem for his first meeting with the Sanhedrin, they made very serious charges against Paul; but when he brought them to a hearing Caesarea, their entire case changed: instead of the serious crimes they alleged in Jerusalem, they brought up only “some points of dispute with him about their own religion and about a dead man named Jesus who Paul claimed was alive” (Acts 25:19). Festus didn’t know what to do. Therefore, he says he proposed that Paul “go to Jerusalem and stand trial” in a Jewish court, where the charges seemed to belong; but Paul refused, and appealed to Caesar. Festus is confused; he just can’t figure out these Jews!

Agrippa agrees to help. Festus is no doubt delighted, and the next day he brings in Paul for a public audience including “the high ranking officers and the leading men of the city.” Luke records “Agrippa and Bernice came with great pomp” (Acts 25:23); from what we know about these two, a grand and lavish entrance would indeed be in character!

Festus lays out the purpose of the hearing . . . formally, because this is a formal hearing. The Jews of Jerusalem want Paul to die, but he seems to have done nothing deserving death. Yet rather than agree to go to Jerusalem for a Sanhedrin trial, Paul demanded a trial by Caesar’s court. Hence, he is being sent to Rome to be judged by Caesar . . . but Festus doesn’t know what to tell Caesar are the charges against him. Hence, this hearing is being held to determine the bill of particulars to send with Paul to Caesar.

Agrippa lets Paul speak for himself. Paul addresses Agrippa as one who is, “well acquainted with all the Jewish customs and controversies.” He may be an incestuous playboy, but Agrippa’s father went through the motions of pretending to be a devout Jew when in Judea and Samaria. As a result, Agrippa probably was educated in Judaism . . . and may even have been Bar Mitzvahed. Moreover, like Paul, Agrippa is a Hellenized Jew; and Hellenized Jews have been very receptive to Jesus. If Paul can at least convict Agrippa of his sin – as he did with Felix – who knows what might happen! He asks Agrippa “to listen . . . patiently” (Acts 26:3).

Paul tells Agrippa he was raised a Pharisee (Acts 26:4-7) and believes traditional Pharisee doctrine – including God’s promises to the Jews and (though Paul does not mention it explicitly) resurrection of the dead. Then Paul gives his testimony . . . a story which occurred when Agrippa was a small child: how he persecuted Christians on behalf of the Sanhedrin . . . then was converted on the road to Damascus. In this retelling, Paul expands on the voice of the resurrected Jesus: “Sending (Paul) to (the Gentiles), to open their eyes and turn them from darkness to light, and from the power of Satan to God, so that they may receive forgiveness of sins and a place among (the) sanctified” (Acts 26:17-18). Paul claims this is why he is on trial . . . that he was “seized in the temple courts” (Acts 26:21) by the Jews because he preached a message “to repent and turn to God and prove repentance by deeds” (Acts 26:20-21). This message, he says in closing, is nothing more than the message preached by the Jewish prophets (Acts 26:22-23). In summary, Paul says he is on trial for being a Christian – but that the good news of Jesus is merely fulfillment of Jewish doctrine.

Festus interrupts Paul’s testimony: "You are out of your mind, Paul!" he shouted. "Your great learning is driving you insane" (Acts 26:24). Festus seems to be getting pretty tired of this matter. He doesn’t understand why Paul won’t go to Jerusalem for a religious trial – which seems quite benign to him, since no death penalty is allowed. And he’s afraid he’ll look like a fool to Caesar if he send a man for trial who has “done nothing deserving death” (Acts 25:25). He can only conclude: Paul must be crazy!

Paul denies this . . . and turns to Agrippa for support, knowing he was raised as a Jew:

"I am not insane, . . . " Paul replied. "The king is familiar with (what I am saying), and I can speak freely to him. . . . King Agrippa, do you believe the prophets? I know you do" (Acts 26:25-27).

But the playboy-king demurs. He reminds me of the old saying: “Better to remain silent and be thought a fool, than to open your mouth and remove all doubt.” Whatever Agrippa may or not know about Jewish prophesy . . . he’s not going to stick his neck out by commenting. His years in Rome have taught him to keep his opinions to himself – until he senses which way the “wind is blowing.” So . . .

Agrippa said to Paul, "Do you think that in such a short time you can persuade me to be a Christian?"

Indeed . . . that is exactly what Paul is trying to do. Paul preaches all the time . . . to anyone who will listen. He convicted the evil Felix of his sin . . . now he has Festus thinking, and Agrippa uncomfortable. But since the playboy king won’t commit himself, Paul responds with a great line that ought to be the hallmark of modern evangelism. Paul knows he is just God’s instrument . . . God, not him, will lead men to Jesus – and in God’s time. Yet Paul is confident God has shown him the way to salvation . . . so he responds:

"Short time or long – I pray God that not only you but all who are listening to me today may become what I am, except for these chains" (Acts 26:29).

Note how Paul expands his address . . . no longer just Festus and Agrippa and Bernice, but to “the high ranking officers and the leading men of the city” (Acts 25:23) . . . “all who are listening to me today” (Acts 26:29). Paul knows others at the audience hear what he says to Agrippa . . . just as they heard his message to Felix for two years. Paul has confidence in the power of God and of the gospel . . . he believes many “who are listening to (him) today may become what (he is)”: saved by faith in Jesus.

After this, Agrippa rises – signaling an end to the hearing – and exits with Festus and Bernice. This is Paul’s last recorded “mass witness” on the soil of Israel . . . and note the symbolism! Festus and Agrippa represent virtually all mankind: good and bad . . . Jew and Gentile . . . biblically literate and biblically illiterate. Paul has appealed to all these types of people throughout his ministry. Paul has preached to everyone because he knows forgiveness of sin and eternal life through Jesus is for everyone . . . and should be offered to everyone! And although most people rejected Paul’s message . . . those who believed it changed the world.

This lesson ends with another private conversation between Festus and Agrippa, reported to Luke or Paul by an anonymous insider. They agree Paul has committed no crime . . . and Agrippa says he could have been set free had he not appealed to Caesar. Festus knows that, too. But Paul has another plan: he must witness for Jesus in Rome – as God has promised – just as he has witnessed in Judea and Turkey and Greece and before the courts of two Roman governors and a Jewish king. What an awesome opportunity!

But what is the outcome of the hearing . . . what did Festus write for Caesar about Paul’s case? Luke doesn’t appear to know. Nevertheless, based on the information Luke has recorded, it seems likely Festus will say Paul has committed no crime, but is accused of Jewish religious infractions – and demanded his right as a Roman citizen to be tried by Caesar rather than submit to trial in a Jewish religious court. What else could he say?

In the next lesson, Paul finally goes to Rome: as a prisoner, awaiting trial by Caesar.  The text is longer than usual, because Acts gives so much detail about the trip – including a shipwreck, which allows Paul the opportunity to witness in Malta. And how did Caesar decide his case . . . ?