Unfortunately, because Paul had already appealed to Caesar, Festus andAgrippa no longer had legal authority to dismiss the charges againstPaul.

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CHRONOLOGY BY JOSEPHUS

• undated: Ananias the high priestarrested and taken to Rome tostand trial. (Flavius Josephus;Antiquities of the Jews (Niese20.118-124; Whiston xx.6.1))

• AD 52: Emperor Claudius appointsFelix governor of Judea. (Jos.Antiquities (Niese 20.137-140;Whiston xx.7.1); War of the Jews(Niese ii.247; Whiston ii.12.8)

• Oct 13 AD 54: Nero becameemperor. (Jos. Antiquities (Niese 20.148-159; Whiston xx.8.1-4))

• undated: Felix put to death robbers, captured Eleazar, bribed Dorasto hire sicarii to murder Jonathan the high priest. (Josephus,Antiquities (Niese 20.162-163; Whiston, xx.8.5); War of the Jews(Niese 2.258-260; Whiston ii.13.4))

• undated: sedition between Jews and Greeks in Caesarea. (Jos.Antiquities (Niese 20.173-178; Whiston xx.8.7); War (Niese 2.266-270; Whiston ii.13.7))

• undated: Agrippa gave the high priesthood to Ismael ben Fabus..(Jos. Antiquities (Niese 20.179; Whiston xx.8.8))

• AD 59: Marcus Antonius Felix was replaced by Porcius Festus. Jewscomplain to Nero against Felix. (Jos. Antiquities (Niese 20.182;Whiston xx.8.9); War (Niese 2.271; Whiston 2.14.1))

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That Christ should suffer, and that he should be the first thatshould rise from the dead, and should shew light unto the people,and to the Gentiles. (KJV)

“...that the Christ would suffer and, as the first to rise from thedead, would proclaim light to his own people and to the Gentiles."NIV)

“...how that the Christ must suffer, (and) how that he first by theresurrection of the dead should proclaim light both to the peopleand to the Gentiles.” (ASV)

“...that the Christ was to suffer, and that by reason of Hisresurrection from the dead He would be the first to proclaim lightboth to the Jewish people and to the Gentiles." (NASB)

The King James Bible and the New International Version translate thepassage, saying that Christ was the first to rise from the dead. But weknow that Elijah raised the Shunamite’s son from the dead, and Jesusraised both the widow’s son at Nain and Lazarus from the dead. TheAmerican Standard Version and the New American Standard Versionavoid the issue by attaching “first” to the verb “proclaim,” But we still haveto deal with the following verses:

He is also head of the body, the church; and He is the beginning,the firstborn from the dead, so that He Himself will come to havefirst place in everything. (Colossians 1:18, NASB)

But now Christ hasbeen raised fromthe dead, the firstfruits of those whoare asleep. (1Corinthians 15:20,NASB)

Barnes’ Notes explains thedifficulty by stating thatJesus was the first inp r o m i n e n c e , n o tchronologically, to beraised from the dead.

THEIR REACTION TO PAUL’S MESSAGE

While Paul was saying this in his defense, Festus said in a loudvoice, "Paul, you are out of your mind! Your great learning isdriving you mad." But Paul said, "I am not out of my mind, mostexcellent Festus, but I utter words of sober truth. For the king

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wiped out. Millions will suffer a cruel, torturous death, not only at thehands of the Romans, but at the hands of one another.

And it all begins here.

Jesus came out from the temple and was going away when Hisdisciples came up to point out the temple buildings to Him. AndHe said to them, "Do you not see all these things? Truly I say toyou, not one stone here will be left upon another, which will not betorn down." As He was sitting on the Mount of Olives, thedisciples came to Him privately, saying, "Tell us, when will thesethings happen, and what will be the sign of Your coming, and ofthe end of the age?" And Jesus answered and said to them, " Seeto it that no one misleads you. For many will come in My name,saying, 'I am the Christ,' and will mislead many. You will behearing of wars and rumors of wars. See that you are notfrightened, for those things must takeplace, but that is not yet the end.”(Matthew 24:1-6, NASB)

Josephus called it “a kind of war.” Ethnicrioting in Caesarea, outside of Paul’s prisonwalls. Jews and Syrians killing one another.Felix deployed soldiers to kill many of theJews and plunder their homes. (Antiquities,(Niese 20.173-1178; Whiston xx.8.7); Louis L.Feldman, trans.)

In Jerusalem there was near collapse of civil authority as the Sanhedrinand the priests fought bitterly among themselves, casting rocks at oneanother as each side sought to overthrow one another’s power.

Meanwhile the sicarii had become more vicious, plundering villages andsetting them on fire, murdering throughout the city and even in the templeitself.

And this seems to me to have been the reason why God, out ofhis hatred to these men’s wickedness, rejected our city; and asfor the temple, he no longer esteemed it sufficiently pure for himto inhabit therein, but brought the Romans upon us, and threw afire upon the city to purge it. (Josephus, Antiquities, (Niese20.166; Whiston xx.8.5); Louis L. Feldman, trans.)

"At that time many will fall away and will betray one another andhate one another. Many false prophets will arise and will misleadmany.” (Matthew 24:10-11, NASB)

And now these impostors and deceivers persuaded the multitudeto follow them into the wilderness, and pretend that they would

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• Demetrius the silversmith raised opposition from the othermanufacturers of idols, statues of Artemis, because their trade wasbeing adversely affected.

• Vagabond exorcists, seven sons of Sceva, attempted to duplicatePaul’s exorcism of demons, with adverse results.

• Although Acts 19 does not include a direct conflict with Jewishunbelievers, we see that it did exist according to his farewell addressto the Christian leaders of the city:

From Miletus he sent to Ephesus and called to him the elders ofthe church. And when they had come to him, he said to them,"You yourselves know, from the first day that I set foot in Asia,how I was with you the whole time, serving the Lord with allhumility and with tears and with trials which came upon methrough the plots of the Jews; how I did not shrink from declaringto you anything that was profitable, and teaching you publicly andfrom house to house, solemnly testifying to both Jews and Greeksof repentance toward God and faith in our Lord Jesus Christ.”(Acts 20:17-21, NASB)

In most of the Gentile cities Paul and his companions visited, there weretwo basic points of opposition by the unbelieving Jews:

• That he associated with the Gentiles. Remember in Acts 22:21, howthe crowds listened to him up to the point where he said that Jesustold him to go to the Gentiles. Suddenly they went berserk.

• That he was teaching the gentiles to disregard the commandmentsof Moses.

Basically, what Paul said to Festus and Agrippa was correct. The Jewswere so obsessed with hatred toward Paul for taking the gospel to theGentiles that they were blind to reality. They saw Gentiles in the templewhere there were none because that was what they wanted to see.

And even if our gospel is veiled, it is veiled to those who areperishing, in whose case the god of this world has blinded theminds of the unbelieving so that they might not see the light of thegospel of the glory of Christ, who is the image of God. (2Corinthians 4:3-4, NASB)

THE UNPARDONABLE SIN

"Therefore I say to you, any sin and blasphemy shall be forgivenpeople, but blasphemy against the Spirit shall not be forgiven.Whoever speaks a word against the Son of Man, it shall beforgiven him; but whoever speaks against the Holy Spirit, it shall

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a dining hall in his palace in the western part of the city, overlooking thetemple mount a half mile away. The Sanhedrin responded byconstructing a wall in front of the temple, blocking the view. But it alsoblocked the view of the Roman soldiers who stood guard at the westernentrance into the temple courts. Agrippa and Festus demanded that thewall be removed, but the Jewish leaders appealed to the Emperor Nero,who permitted the wall to remain.

PAUL’S LAST RESORT: APPEAL TO CAESAR

After he had spent not more than eight or ten days among them,he went down to Caesarea, and on the next day he took his seaton the tribunal and ordered Paul to be brought. After Paul arrived,the Jews who had come down from Jerusalem stood around him,bringing many and serious charges against him which they couldnot prove, while Paul said in his own defense, " I have committedno offense either against the Law of the Jews or against thetemple or against Caesar." But Festus, wishing to do the Jews afavor, answered Paul and said, "Are you willing to go up toJerusalem and stand trial before me on these charges?" But Paulsaid, "I am standing before Caesar's tribunal, where I ought to betried. I have done no wrong to the Jews, as you also very wellknow. If, then, I am a wrongdoer and have committed anythingworthy of death, I do not refuse to die; but if none of those thingsis true of which these men accuse me, no one can hand me over

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twelve tribes hope to attain, as they earnestly serve God nightand day. And for this hope, O King, I am being accused by Jews.Why is it considered incredible among you people if God doesraise the dead?” (Acts 26:1-8, NASB)

For the first time, Paul will be able to defend himself before somebodyfamiliar with the Jewish religion, yet not biased against him nor hostiletoward him.

He then identifies himself as a Pharisee, a member of one of the mainlinereligious sect of the Jews.

Paul presents a paradox. He is on trial for proclaiming the very thing thatthe patriarchs, the twelve tribes, and the Jews of his day all believed inand sought: the resurrection of the dead.

PAUL’S CONVERSION

"So then, I thought to myself that I had to do many things hostile tothe name of Jesus of Nazareth. And this is just what I did inJerusalem; not only did I lock up many of the saints in prisons, havingreceived authority from the chief priests, but also when they werebeing put to death I cast my vote against them. And as I punishedthem often in all the synagogues, I tried to force them to blaspheme;and being furiously enraged at them, I kept pursuing them even toforeign cities. While so engaged as I was journeying to Damascuswith the authority and commission of the chief priests, at midday, OKing, I saw on the way a light from heaven, brighter than the sun,shining all around me and those who were journeying with me. Andwhen we had all fallen to the ground, I heard a voice saying to me inthe Hebrew dialect, 'Saul,Saul , why are youpersecuting Me? It is hardfor you to kick against thegoads.' And I said, 'Who areYou, Lord?' And the Lordsaid, 'I am Jesus whom youare persecuting. But get upand stand on your feet; forthis purpose I haveappeared to you, to appointyou a minister and awitness not only to thethings which you have seen,but also to the things inwhich I will appear to you;rescuing you from the

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third missionary trip and returning to Jerusalem, to travel to Rome, thento continue to Spain. See also Romans 1:13-15.

FESTUS SEEKS ADVICE FROM KING AGRIPPA II

Now when several days had elapsed, King Agrippa and Bernicearrived at Caesarea and paid their respects to Festus. While theywere spending many days there, Festus laid Paul's case beforethe king, saying, "There is a man who was left as a prisoner byFelix; and when I was at Jerusalem, the chief priests and theelders of the Jews brought charges against him, asking for asentence of condemnation against him. I answered them that it isnot the custom of the Romans to hand over any man before theaccused meets his accusers face to face and has an opportunityto make his defense against the charges. So after they hadassembled here, I did not delay, but on the next day took my seaton the tribunal and ordered the man to be brought before me.When the accusers stood up, they began bringing chargesagainst him not of such crimes as I was expecting, but theysimply had some points of disagreement with him about their ownreligion and about a dead man, Jesus, whom Paul asserted to bealive. Being at a loss how to investigate such matters, I askedwhether he was willing to go to Jerusalem and there stand trial onthese matters. But when Paul appealed to be held in custody forthe Emperor's decision, I ordered him to be kept in custody untilI send him to Caesar." (Acts 25:13-21, NASB)

King Agrippa: Herod Agrippa II, son of Herod Agrippa I, brother ofBernice, Mariamne and Drusilla (the wife of Felix). Born AD 27. He was17 years old when his father died in AD 44. When his uncle King Herodof Chalcis, died in AD 48, the emperor Claudius made Agrippa king ofChalcis. He was also granted authority over the temple and priesthoodof the Jews, including the right to select the High Priest. Because of hisfamiliarity with the Jewish religion and his responsibility for overseeingtheir religious activities, Festus sought his advice on this issue. TheHerods are nominally Jews, being Idumaeans, who were conquered bythe Jews two centuries earlier and incorporated into their nation. AgrippaI and Agrippa II, however, were partly Jews, being descendants of aprevious Mariamne, a Jewess, the wife of Herod the Great.

Bernice: sister of Agrippa, married her uncle, Herod of Chalcis. When hedied, Bernice lived with Agrippa in an incestuous relationship. Five yearsafter this account of Paul’s hearing, she married King Polemon of Cilicia,but later left him and returned to her incestuous relationship with Agrippa.She later became the mistress of Vespasian, Roman General and lateremperor, and of Titus, the Roman general who led the Roman army in

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HIGH PRIESTS (ACCORDING TO THE JEWISHVIRTUAL LIBRARY):

• Ananias ben Nebedeus (AD 46-58)

“He was a violent, haughty, gluttonous, and rapacious man, and yetlooked up to by the Jews (Pulpit Commentary on Acts 23:2)

• Jonathan (AD 58)

Felix also bore a grudge against Jonathan the high priestbecause of his frequent admonition to improve the affairs ofJudaea. For Jonathan feared that he himself might incur the

censure of the multitude in that hehad requested Caesar to dispatchFelix as procurator of Judaea. Felixaccordingly devised a pretext thathe would remove from his presenceone who was a constant nuisanceto him; for incessant rebukes areannoying to those who choose to dowrong. It was such reasons thatmoved Felix to bribe Jonathan’smost trusted friend, a native ofJerusalem named Doras, with apromise to pay a great sum, to bringin brigands to attack Jonathan andkill him. Doras agreed and contrivedto get him murdered.... (Josephus,Antiquities (Niese 20.162-163;Whiston, xx.8.5); Louis L. Feldman,trans.)

• Ishmael ben Fabus (AD 58-62) (Josephus, Antiquities (Niese 20.179-180; Whiston xx.8.8)). Was this a reinstatement?

FELIX IS REPLACED BY FESTUS, AD 59

But after two years had passed, Felix was succeeded by PorciusFestus.... (Acts 24:27, NASB)

Within a few short years the Jews will be at war. False messiahs willproclaim deliverance from Rome. Assassins, murders and robbers willplunder and destroy villages. They will rise up against Rome.

Rome will in return send a vast army of many nations to put an end to therevolt. The temple will be destroyed. The entire city of Jerusalem will be

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knows about these matters, and I speak to him also withconfidence, since I am persuaded that none of these thingsescape his notice; for this has not been done in a corner. KingAgrippa, do you believe the Prophets? I know that you do."Agrippa replied to Paul, " In a short time you will persuade me tobecome a Christian." And Paul said, " I would wish to God, thatwhether in a short or long time, not only you, but also all who hearme this day, might become such as I am, except for thesechains." (Acts 26:24-29, NASB)

Evidently there were a lot more people in the audience. When Agrippaand Festus entered the auditorium they were “accompanied by thecommanders and the prominent men of the city.” (25:23) Paul says, “ Istand to this day testifying both to small and great.” (26:22) He isspeaking to “not only you, but also all who hear me this day.” (26:29)

This is one of only three times that the word “Christian” is used. Believerswere first called Christians in Antioch (Acts 11:26) Peter also uses theterm (1 Peter 4:16) in the context of suffering for the sake of Christ. Itappears to be a term of mockery rather than a term the Christians tookupon themselves.

There were probably three things holding Agrippa back. He wouldhave to make a decision before a large crowd of his peers; he wouldhave to deal with his immoral relationship with Berenice in the light ofPaul’s remarks about repentance from sin and doing deeds that reflectthat repentance; then there are the consequences he would face asreligious authority over the Jews, the temple and the priesthood if hewere to make the unpopular decisionof turning to Jesus. Salvation is free.Following Jesus is costly.

PAUL’S FATE

The king stood up and thegovernor and Bernice, andthose who were sitting withthem, and when they hadgone aside, they begantalking to one another, saying," This man is not doinganything worthy of death orimprisonment." And Agrippasaid to Festus, "This manmight have been set free if hehad not appealed to Caesar."(Acts 26:30-32, NASB)

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exhibit manifest wonders and signs, that should be performed bythe providence of God. And many that were prevailed on by themsuffered the punishment of their folly; for Felix brought them back,and then punished them. (Josephus, Antiquities, (Niese 20.168;Whiston xx.8.6); Louis L. Feldman, trans.)

Intolerant of Felix’s inability to control the situation in Judea, Neroremoved him from office and replaced him with Porcius Festus in AD 59.

FESTUS FORCED TO HANDLE THE “PAUL”

ISSUE

Festus then, having arrived in the province, three days later wentup to Jerusalem from Caesarea. And the chief priests and theleading men of the Jews brought charges against Paul, and theywere urging him, requesting a concession against Paul, that hemight have him brought to Jerusalem (at the same time, settingan ambush to kill him on the way). Festus then answered thatPaul was being kept in custody at Caesarea and that he himselfwas about to leave shortly. "Therefore," he said, "let the influentialmen among you go there with me, and if there is anything wrongabout the man, let them prosecute him." (Acts 25:1-5, NASB)

We know little of Festus. He governed for only two years until hisuntimely death in AD 61. We know nothing of his background, butJosephus portrays him as an honorable and capable leader.

His first responsibility as the new governor was to become acquaintedwith the people, their leaders, their religion. It was only appropriate thathe visit Jerusalem and meet the Sanhedrin and the priests as soon aspossible.

By this time the strife between the two groups had been put aside. Theyexpressed a common cause: having Paul put to death. Now with a newgovernor they sought another opportunity to have Paul released into theirhands. As a new governor, Festus wanted to make a good impression.And knowing the confrontations that occurred in the past two years, hefelt it important to be on good terms with the Jews.

Festus was probably unaware of their plans to kill Paul. His decision tohold Paul’s trial in Caesarea was probably one of convenience. Orperhaps he wouldn’t allow Paul to be tried outside Roman jurisdiction andprotection. Unknowingly, he thwarted their plans to ambush Paul.

The Sicarii were stronger and more vicious now. The probability that Paulwould have fallen victim to their murderous schemes would be evengreater.

Another incident that happened in Jerusalem: Herod Agrippa II erected

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not be forgiven him, either in this age or in the age to come.”(Matthew 12:31-32, NASB)

The passages referred to undoubtedly point to one particular sin,and that is unpardonable. What this sin is has been a matter ofmuch discussion. The view held by Wesley and others is that it is"the ascribing those miracles tothe power of the devil whichChrist wrought by the power ofthe Holy Spirit." This view is bysome held to be inadequate.L a n g e e x p r e s s e s t heconvictions of some when hesays: "We have here tounderstand fully conscious andstubborn hatred against Godand that which is divine as itex i s t s i n i t s h i g hes tdevelopment." Proponents ofthis second view hold that thissin is unpardonable notbecause the grace of God is notsufficient for its forgiveness butbecause it springs from a stateof the soul in which there is leftno disposition for repentance and faith in Jesus Christ. (The NewUnger's Bible Dictionary, Moody Press of Chicago, Illinois, 1988)

The Ephesian Jews clearly saw the miracles that were performed inEphesus during Paul’s missionary trip. There was no mistaking that theywere of God. There, as with the Sanhedrin, there was so much hatredtoward Jesus and Paul, that they were totally blinded to reality.

• Would this be an example of the unpardonable sin?

• How would you define the unpardonable sin?

THE BIBLICAL BASIS FOR HIS TEACHING

Paul assures them, “I stand this day ... stating nothing but what theProphets and Moses said was going to take place....” Paul is not creatinga new doctrine. The doctrines of the resurrection and of the comingMessiah were found in the promises God gave through Moses andthrough the prophets.

FIRSTBORN FROM THE DEAD

Compare the following translations of verse 23:

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to them. I appeal to Caesar." Then when Festus had conferred withhis council, he answered, "You have appealed to Caesar, to Caesaryou shall go." (Acts 25:6-12, NASB)

A new trial had convened. But nothing was different. There was still noevidence. There were still the same charges. There were still nowitnesses to press charges.

Was Festus a weak or strong leader? We don’t know. We know nothingabout his past, and his two years in office was not enough to give us apicture of the man. Was he a pacifist trying to appease the Jews? Washe a strong leader attempting to display fairness? Was he a weak leadergiving in to their demands? Whatever the reason, Festus agreed tocontinue the trial in Jerusalem.

Maybe Paul saw through his weakness and knew that his only hope wasto appeal to Nero. At this point in Nero’s life, there are yet no signs of hismental instability. He was still under the tutoring of the Stoic philosopherSeneca. The burning of Rome and his persecution of Christians won’toccur for another four or five years (AD 64).

Before Festus could approve Paul’s appeal, he had to first get theapproval of his own council, a board of 8-20 local Roman officials.

FLASHBACK

Now after these things were finished, Paul purposed in the Spiritto go to Jerusalem after he had passed through Macedonia andAchaia, saying, "After I have been there, I must also see Rome."(Acts 19:21, NASB)

For this reason I have often been prevented from coming to you;but now, with no further place for me in these regions, and sinceI have had for many years a longing to come to you whenever Igo to Spain--for I hope to see you in passing, and to be helped onmy way there by you, when I have first enjoyed your company fora while--but now, I am going to Jerusalem serving the saints. ForMacedonia and Achaia have been pleased to make a contributionfor the poor among the saints in Jerusalem. Yes, they werepleased to do so, and they are indebted to them. For if theGentiles have shared in their spiritual things, they are indebted tominister to them also in material things. Therefore, when I havefinished this, and have put my seal on this fruit of theirs, I will goon by way of you to Spain. I know that when I come to you, I willcome in the fullness of the blessing of Christ. (Romans 15:22-29,NASV)

It had been Paul’s intention, before leaving Ephesus at the end of his

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Jewish people and from the Gentiles, to whom I am sending you, to opentheir eyes so that they may turn from darkness to light and from thedominion of Satan to God, that they may receive forgiveness of sins andan inheritance among those who have been sanctified by faith in Me.'”(Acts 26:9-18, NASB)

This is the third time we learn of Paul’s conversion experience. Note thedifferences between this account and the accounts in Acts 9:1-19 and22:3-31 and Galatians 1:11-18. Paul adds details here we haven’t heardpreviously. But then again, some detail is left out. Either because Paul leftit out or because Luke, the author of Acts, did not repeat information wealready had. In this account, we are told nothing of Ananias. And weknow from Acts 22:17-21 that Jesus didn’t call him to go the gentiles untilhe returned to Jerusalem. And Galatians 1:18 tells us that it was threeyears after his conversion, after he had gone to Arabia, then back toDamascus before returning to Jerusalem.. If we had only this account, wewould have thought that his call to go to the gentiles was there when hemet Jesus on the road to Damascus.

One thing we do see in this account is Paul’s admission of having lockedup Christians and put them to death.

PAUL EXPLAINS WHY THEY WANT TO KILL HIM

“So, King Agrippa, I did not prove disobedient to the heavenlyvision, but kept declaring both to those of Damascus first, andalso at Jerusalem and then throughout all the region of Judea,and even to the Gentiles, that they should repent and turn to God,performing deeds appropriate to repentance. For this reasonsome Jews seized me in the temple and tried to put me to death.So, having obtained help from God, I stand to this day testifyingboth to small and great, stating nothing but what the Prophets andMoses said was going to take place; that the Christ was to suffer,and that by reason of His resurrection from the dead He would bethe first to proclaim light both to the Jewish people and to theGentiles." (Acts 26:18-23, NASB)

On the surface, they seized him in the temple because they thought hehad brought gentiles into the inner court. A group of Ephesian Jewsthought one of Paul’s Jewish companions was a Gentile that theyrecognized from Ephesus. But this was no longer an issue. The accusershad been gone. There were no witnesses to testify against him. His onlyopposition was from the priests and the Sanhedrin, none of whom werethere at the incident.

If we look back at Paul’s journeys through Ephesus in his third missionaryjourney, we see three accounts of conflict:

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the destruction of Jerusalem in AD 70.

The previous governor, Felix said to Paul, “Go away for the present, andwhen I find time I will summon you.” (Acts 24:25) That time never came.

Festus appears to have been unfamiliar with the situation: This isunderstandable, being only a few days on the job and Felix probablyhaving been removed from office suddenly.

• He was unaware of the nature of the charges against Paul.

• He might not have been even aware of Paul’s existence in prison untilthe Jewish leaders petitioned him.

• He makes no mention of the resurrection of Jesus, only adisagreement on whether Jesus was dead or alive.

• He didn’t realize until the tribunal that there were no charges ofcrimes against Paul, only charges of religious differences.

Remember that there was never a trial for Paul, and no formal chargesever presented. Hence, no written documents. Perhaps Felix didn’t wanta “paper trail” left behind that would expose his neglect of officialresponsibility.

PAUL BEFORE AGRIPPA

Then Agrippa said to Festus, "I also would like to hear the manmyself." "Tomorrow," he said, "you shall hear him." So, on thenext day when Agrippa came together with Bernice amid greatpomp, and entered the auditorium accompanied by thecommanders and the prominent men of the city, at the commandof Festus, Paul was brought in. Festus said, "King Agrippa, andall you gentlemen here present with us, you see this man aboutwhom all the people of the Jews appealed to me, both atJerusalem and here, loudly declaring that he ought not to live anylonger. But I found that he had committed nothing worthy ofdeath; and since he himself appealed to the Emperor, I decidedto send him. Yet I have nothing definite about him to write to mylord. Therefore I have brought him before you all and especiallybefore you, King Agrippa, so that after the investigation has takenplace, I may have something to write. For it seems absurd to mein sending a prisoner, not to indicate also the charges againsthim." (Acts 25:21-27, NASB)

Commanders: ranking officers. Josephus says that there were five ofthem in Caesarea.

“I may have something to write....”: Roman law required that Festuswrite a report. He still didn’t know how to address this situation.

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A correct translation of Agrippa’s response would be in the perfect tense,“I also would have liked to hear the man myself.” This suggests thatAgrippa was already somewhat familiar with the case, and wanted tolearn more.

PAUL’S DEFENSE

Agrippa said to Paul, "You are permitted to speak for yourself."Then Paul stretched out his hand and proceeded to make hisdefense: "In regard to all the things of which I am accused by theJews, I consider myself fortunate, King Agrippa, that I am aboutto make my defense before you today; especially because youare an expert in all customs and questions among the Jews;therefore I beg you to listen to me patiently. So then, all Jewsknow my manner of life from my youth up, which from thebeginning was spent among my own nation and at Jerusalem;since they have known about me for a long time, if they are willingto testify, that I lived as a Pharisee according to the strictest sectof our religion. And now I am standing trial for the hope of thepromise made by God to our fathers; the promise to which our

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