The new governor gave a fresh opportunity to the Jews. Morally more respectable than Felix, he knew not God, and therefore could not be trusted for man. Faith to him was quite unintelligible, an enthusiasm. But he soon learned enough of the Jews do make him guilty in his willingness to gratify them in the sacrifice of Paul. Policy is a sad destroyer of conscience.
“Festus therefore, having come into the province, after three days went up to Jerusalem from Caesarea. And the chief priests and the principal men of the Jews informed him against Paul; and they besought him, asking a favor that he would send for him to Jerusalem, laying wait to kill him on the way. Howbeit Festus answered that Paul was being kept at Caesarea and that he himself was about to depart [there] shortly. Let them therefore, saith he, that are of power among you go down with me, and if there is anything amiss in the man, let them accuse him” (Acts 25:1-5).
The providence of God is still in action. On the one hand the Jews sought under color of favor to have the apostle waylaid on the road to Jerusalem; on the other the governor stood to the dignity of his office, and would not have it lowered. As Paul had already been sent to Cæsarea, he declined moving him back to Jerusalem. It is possible that he knew little or nothing of their murderous designs. If so, it was the secret care of God for one unjustly assailed. But rumors would easily get currency as to any such plot. At this time the governor was not prepared to surrender a Roman citizen to the malice of his enemies, especially of a Jewish sort on a religious dispute. The Lord in any case watched over his servant. The accused was in Caesarea, and if anywhere in that land the supreme seat of judicature was there in Roman eyes. The governor by his decision hindered the execution of their plot. He was returning to Caesarea himself shortly: if therefore any wrong was in question, they had their opportunity to come down and accuse the prisoner.
“And when he had tarried among them not more than eight or ten days, he went down unto Cæsarea; and on the morrow he sat on the judgment-seat, and commanded Paul to be brought. And when he was come, the Jews that had come from Jerusalem stood round about and laid many and grievous charges which they could not prove; while Paul said in his defense, Neither against the law of the Jews, nor against the temple, nor against Caesar have I sinned at all” (Acts 25:6-8). The case was as plain as could be. The accusations were without proof; the defense was complete. The Jews were simply bitter enemies. The apostle had not transgressed as to any of the many serious charges they had laid to his account.
But Festus was really little better than Felix. The change of judge was only slightly in favor of justice. There was the same selfishness which had counteracted equity before. Impossible to expect the fear of God in a heathen man, though some may have been more depraved and unjust than others.
“But Festus, desiring to gain favor with the Jews, answered Paul and said, Wilt thou go up to Jerusalem and there be judged of these things before me?” (Acts 25:9). So little can man be reckoned on. Festus had refused this very favor to the Jews in Jerusalem; he could scarcely be in the dark as to the reason why Paul had been hurried down to Caesarea. His motive was to curry favor with the Jews. “But Paul said, I am standing before Cæsar’s judgment-seat, where I ought to be judged. To the Jews have I done no wrong, as thou also very well knowest” (Acts 25:10).
The apostle must have had cause for speaking so plainly. “If then I am a wrong-doer, and have committed anything worthy of death, I refuse not to die. But if none of those things is [true] whereof these accuse me, no man can give me up [or grant me by favor] unto them. I appeal unto Caesar” (vs. 11). It is clear that all the righteousness of the case lay with Paul. He therefore avails himself of his title as a Roman citizen against those who would have infringed Roman law. He agitated no change of law, he sought nothing for himself, he employed no lawyer. The law had already ruled, and he pleaded it before one in office to administer it.
Thus so far the difficulty was terminated. The governor was bound by the appeal. “Then Festus, when he had conferred with the council, answered, Thou hast appealed unto Caesar: unto Caesar shalt thou go” (Acts 25:12). The king, or emperor, was to hear, no less than subordinate magistrates; and this not by fawning on, or seeking access to, the princes of this world, but as holy sufferers with Christ and for His name (Matt. 10:18).