IVP New Testament Commentary Series – The Venue Question (25:1-6)
Recursos chevron-right IVP New Testament Commentary Series chevron-right Acts chevron-right THE CHURCH IN ALL NATIONS: PAUL'S PALESTINIAN MINISTRY (21:17—26:32) chevron-right Paul at Caesarea (24:1—26:32) chevron-right Before Festus (25:1-12) chevron-right The Venue Question (25:1-6)
The Venue Question (25:1-6)

The brief but firm and honorable rule of Porcius Festus began with efficiency and wisdom (A.D. 59-61; Josephus Jewish Antiquities 20.182-97; Jewish Wars 2.271). Only three days after setting foot in the province he proceeded to his territory's true capital, Jerusalem, to meet the Jewish leaders.

Luke describes the leaders in general terms as chief priests and Jewish leaders, probably indicating that more than the Sanhedrin was involved. They urgently requested (better "persistently implored") the governor for a favor (the imperfect and present tenses point to importunate repetition): a change of venue for Paul's trial. Such a request was not out of the ordinary (Pliny Epistles 10.81.3-4). Yet it masked a deadly purpose: an ambush to kill him along the way (compare Acts 23:21, 16). They would use treachery to be rid of Paul, as they had with his Lord (Lk 22:2-6; Acts 2:23).

Persistence and deceit are the trademarks of the church's persecutors. Therefore Christians must be "wise as snakes"—realistic, not naive or cynical. Nothing should take them by surprise, and they must try to anticipate all eventualities.

Festus's reply is a reasoned denial. The accused is incarcerated in Caesarea and the judge, the governor, is about to go there shortly; it makes sense for the accusers to go there as well. Festus issues a friendly invitation for the leaders to accompany him to Caesarea.

The soldiers' attempt to restore order in the temple area, the prisoner's transfer after the uncovered plot, and his continued incarceration as Felix's favor to the Jews when he left office were all occasions when military officers and governors acted on purely temporal or self-serving motives (21:32-36; 23:23-35; 24:27). Here too Festus makes a decision simply for his own convenience. But again, God is providentially directing human affairs so that the might of Rome will continue to protect his messenger. All who obey God's call and commit themselves to fulfill his purposes can have the confidence that the same providence protects them until their mission is done.

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