John Calvin Commentary Acts 25

Then when Festus. The second action is described in this place, in which Paul has as hard a combat and is in no less danger than in the first. Since he was left in bonds, Festus might suspect that the cause was doubtful and so form an unjust prejudice. But there was another thing that was a cause of great danger.

We know that new rulers, because they want to win the favor of those in the provinces, usually grant them many things when they first arrive. Therefore, it was to be expected that Paul's death would be a fine means for Festus to win favor with everyone.

Therefore, the faith of the holy man is newly assailed with a new trial, as if the promise to which he had until now trusted had been in vain. But the grace of God reveals itself all the more plainly in delivering him, because, contrary to all hope, he is delivered from the jaws of death.

The Jews come before the governor with their false accusations. Yet, they do not yet seek to have him punished, but they only desire that he not be brought to any foreign court to plead his case. They ambitiously desire this as a great benefit—a request that, on its face, seemed fair.

How is it then that they do not obtain their request, except that God holds the mind of Festus, so that he stoutly denies what he was afterward ready to grant? And just as the Lord then held his mind bound with the secret bridle of His providence, so when He granted him freedom of will, He bound his hands, so that he could not carry out what he wished.

May this confidence support us in dangers, and may it also stir us up to call upon God. And may this make our minds quiet and calm, because the Lord, by stretching out His hand and breaking such a strong conspiracy, showed an eternal example of His power in defending His own.

Those, therefore. This is, word for word in the Greek, literally, 'Those who are mighty or able'; yet he means those for whom it is convenient.

We may also easily conjecture that they objected to the trouble and expenses. They pleaded with the governor that he would not weary so many of their chief men, some of whom were very aged, with an unnecessary journey. Instead, they asked that he would rather (which he could easily do) command Paul to be brought by a few guards.

Therefore, lest they complain that he is burdensome to them, he relieves them of this necessity and allows them to choose from among themselves whomever they wish. Meanwhile, he sufficiently declares that he does not believe their false reports. He also professes that he will be an upright judge and will do nothing except according to the truth of the matter.

The next sentence also has different readings among the Greek texts. For some manuscripts have the same reading as the old interpreter: 'but eight or ten days.' If this reading is accepted, the meaning will be that the governor came to Caesarea shortly afterward, lest the Jews should persistently trouble him on the pretext of his long delay.

The other reading, which is more common among the Greek texts, will have another meaning: though he stayed long enough at Jerusalem to hear the matter, he did not listen to their requests to have Paul brought there. From this, we may make a probable conjecture that he already knew of their plot.

Many and grievous crimes. As long as Paul lived under the law, his integrity was well known and famous. Again, when he was converted to Christ, he was an exceptional pattern of innocence. Yet we see how he is subject to many slanders, cruel and false accusations. And this is almost always the condition of the servants of Christ, therefore they must be the more courageous, to pass valiantly through evil report and good report; nor should they think it strange to be spoken ill of when they have done good.

Meanwhile, they must endeavor, not only to have a clear conscience before God, but also to be well able to defend themselves before men, when they have time and place. For Paul does not fail in his cause, but courageously sets forth the defense of his innocence against their false crimes.

Furthermore, let us note that the wicked can never be restrained, but they will speak evil of good men, and will impudently slander them; for they resemble the nature of Satan, by whose spirit they are led. Therefore, although we are commanded to stop the mouths of the wicked, this must not be understood to mean that anyone who behaves uprightly will be free from all slander, but rather that our life may answer for us, and may wipe away all stains of false infamy.

So we see Paul's adversaries, though they had a favorable judge, yet their slanders were all in vain, since he defended and affirmed his innocence by his deeds. And yet it is likely that they did not lack false witnesses, nor were they slack in suborning them; but because the Lord gives His servants invincible strength, so that the brightness of honesty drives away their vain clouds, they are ashamed, and finally they depart from the judgment-seat with the infamy of being false accusers.

But Paul's defense shows what things the Jews principally charged him with. The first crime was ungodliness against God—that he overthrew the law and polluted the temple; the other, rebellion against Caesar and the Roman Empire, because he raised tumults everywhere. He was helped by the exceptional grace of God to answer and refute both charges, for God makes his innocence as bright as the morning.

And Festus. Whether Festus knew something of their ambush (which we may well conjecture) or whether he was altogether ignorant of it, he deals unjustly with Paul; and we see how quickly those who are not guided by the Spirit of God are drawn into all corruption. For Festus does not openly despise or hate Paul; but ambition, and perhaps also desire for gain, prevailed, so that, to please the other party, he unjustly brings him into danger of death. Also, it is likely that he was enticed with the smell (that is, the hope) of some reward to listen so courteously to the priests.

Nevertheless, I marvel that he gives Paul leave to choose, and does not rather, according to his authority, command them to take him whether he wanted to or not. Surely, we gather that he was held back by fear, for fear that he might infringe the privilege of the city of Rome, which was a very detestable crime. Nevertheless, he craftily sought to persuade Paul not to refuse to be judged at Jerusalem. For he was not ignorant of what indeed came to pass: that a Roman citizen could lawfully appeal, so that he (Festus) could then proceed no further. Nevertheless, he deserved no thanks that Paul was not delivered into the hands of murderers.

I stand at Caesar’s judgment-seat. Because Paul sees that he is betrayed into the hands of the Jews through the ambition of the governor, he objects, invoking the privilege of the city of Rome. He would have submitted himself modestly if the governor had commanded him to do what was just and equal.

Now, because the governor does not perform his duty willingly, necessity compels the holy man to defend himself by law; and by this means, the Lord delivers him once again, even when he was almost handed over to his enemies.

And while he desires to have his case handled before Caesar’s judgment seat, he does not, therefore, make the doctrine of the gospel subject to the judgment of a profane and wicked man; but, being ready to give an account of his faith everywhere, he appeals from that court where he could no longer hope for equity.

Furthermore, although the citizens of Rome retained their privilege, the system was then altered because the Caesars had taken the judging of the people into their own hands, as if they would be good maintainers and patrons of common liberty.

To the Jews have I done. Because those whose consciences accuse them, and who mistrust their own case, resort to certain peculiar excuses and exceptions, Paul deflects any such suspicion from himself. And surely, the ministers of Christ should take no less care to make their innocence known than to save their lives.

If Paul had flatly refused to answer for himself, his enemies would have triumphed, and the uncertainty arising from an evil conscience would have been used against him, to the reproach of the gospel. But now, when he cites the governor himself as a witness to his integrity and refuses no punishment if he should be found guilty, he cuts off all opportunity for slanderous reports.

Therefore, he shows that he does not seek to save himself by retreating, but rather resorts to the fortress of a just defense, so that he may save himself from harm there, seeing that his adversaries have until now treated him unjustly; and now, refusing to deal with him any longer according to law, they are attempting to have him murdered.

Nor does Paul go behind the governor's back to accuse him of acting unjustly in dallying so with his accusers; and by this, Paul, as it were, bridles the governor's wrongful desire, so that he dares to go no further.