Reading: Acts 25-26, Psalm 131
Today’s reading opens on yet another trial for the apostle Paul. He has been in prison for two years during the rule of the Procurator Felix, but upon the appointment of Porcius Festus he gets another chance to defend himself. Aside from his name sounding like some sort of delicious feast, Festus appears to have been a pretty good ruler historically. He was only in charge of Judea for a couple of years, between 60 and 62 A.D., but had a positive reputation for the time he was there, and he likely delayed the rebellion in 70 A.D. for at least a little while.
Among the first things he has to deal with are these charges against Paul. Not because Paul himself pushes the point, but because the offended party back in Jerusalem once again is plotting to kill him. They appeal to Festus to transfer Paul to Jerusalem with the intention of ambushing him along the way. Festus isn’t interested in this deal, and tells the accusers to get themselves up to his court if they want to press charges. So they do, and a scene much like the one before Felix unfolds, which charges that make little sense to Festus being brought in. Add that it has now been a couple years since the events in question, and Festus is pretty helpless. He asks Paul if he would be willing to travel to Jerusalem for trial there. This is an interesting tactic from Festus’ position. Likely it was a delaying tactic to give him time to figure out what is really going on here, and possibly to be in a place where investigation was easier. But Paul, aware that there was a threat against his life, appeals to Caesar.
As a Roman citizen, this was a right he had that most people did not. It was not used often, and could not be used in every case. From what we know, in clear statutory violations of the law (provable theft, murder, etc.) even a Roman citizen could not appeal to Caesar. But if the case was unclear or involved a matter that was not clearly laid out in Roman law, any citizen could have their case brought before the emperor. This is what Paul is doing. He is not waiting for verdict, knowing that the trial here is just a delaying tactic. He wants to go to Rome to bear witness to the gospel.
Festus is pretty much bound to agree. Paul has committed no statutory crimes. So he puts him back in prison to await transport to Rome. In the meantime, he has another problem. What to say to the emperor? One of the themes of the accusation of Paul throughout the book of Acts has been the confusion of the Roman rulers over what exactly the dispute between Paul and the Jews is all about. He is about to send a prisoner to the emperor, but how does he frame the accusation that led to his arrest in the first place?
Enter Herod Agrippa II. This is the son of the Herod who was eaten by worms back in Acts 12, and the last king of the Herodian line. Since the death of his father, he has been the titular king of Syria, and has some nominal authority over Judea in religious matters. For instance, he had the authority to confirm or deny the appointment of the high priest. But all the political power rested with Festus as the procurator. Agrippa brings his sister Bernice with him to the court of Festus in a cordial visit to the new procurator of the province. As a matter of history, Agrippa appears to have been one of the more politically capable members of his family. He successfully kept his position for almost two decades, until the Jewish rebellion in 66 deposed him. He participated in Titus’ campaign that ended that rebellion and destroyed Jerusalem, getting brought back to Rome and promoted for his trouble. Through all of this, he maintained at least a veneer of adherence to the Jewish laws and worship. When he arrives at Festus’ court, Festus sees a chance to get an expert opinion on what is going on, so he has something to say to the emperor.
In both confrontations, the initial one with Festus and the latter with Agrippa and Bernice, Paul maintains his single defense, rooted in the gospel message that Jesus rose from the dead and was therefore the Jewish Messiah and rightful judge of the world. In this second event, he really puts the pressure on Agrippa. Agrippa had made it clear he identified with the Jewish people and their patterns of worship. He read their Scriptures. He worshiped their God. Paul uses his professed knowledge and belief to press him to admit that Jesus must be the Messiah. This makes everyone uncomfortable, leading to Festus’ objection that your great learning has driven you insane and Agrippa’s incredulous challenge in such a short time would you convince me to become a Christian?
As usual, Paul is ignoring the politics in the room, instead executing what he believes to be his higher calling: to preach the gospel. Even before the Roman procurators and the king of Syria, Paul calls for the repentance in the name of the Lord Jesus Christ. One has to imagine that Festus ended this audience even more confused about what to tell the emperor than he was before. “Here is a man who wants us to believe a man rose from the dead.” Is that a crime in any sense? Agrippa doesn’t seem to think so, as he says this man could have been set free had he not appealed to Caesar. Now that the appeal is made, they are bound to sent Paul to Rome, even if all he does is try to convince the emperor to become a Christian.