A few days afterwards Felix entered the audience chamber with his wife Drusilla[1108], daughter of the late king Herod Agrippa. Her beauty is spoken of as something marvellous, and she had been induced by the procurator to leave her first husband, Azizus king of Emessa, to become his paramour. The two now sent for St Paul, and desired to have the Christian doctrines explained to them. Accordingly before the Roman libertine and the profligate Jewish princess, the Apostle preached with his wonted faithfulness, and while he discoursed concerning righteousness, and temperance, and judgment to come, Felix trembled. But though he trembled, the profligate governor would not release his prisoner from confinement. Go thy way, said he, for this time; when I have a convenient season I will send for thee. He knew that the Apostle’s relatives moved in a respectable sphere, and he had heard him speak of sums of money[1109] intrusted to his care, and he wished it to be understood that his liberation was not hopeless, if bought with a suitable sum[1110]. Hence he frequently sent for the Apostle, and conversed with him. But St Paul was not one to stoop to such dishonourable means. He preferred to remain in confinement rather than purchase his freedom with a bribe, and at Cæsarea he continued upwards of two years, or from A.D. 58 to A.D. 60.
During this long period of suspense from active labour, it is not improbable that the Gospel of St Luke was composed under the Apostle’s eye, and it is possible that “many messages, and even letters, of which we know nothing, may have been sent from Cæsarea to brethren at a distance[1111].” Meanwhile the government of Felix became more and more unpopular, and the disaffection of his subjects was increased by a serious quarrel between the Jewish and heathen population at Cæsarea, in which the troops sided with the latter, and committed gross acts of butchery and plunder[1112]. This led to the recall of Felix, A.D. 60; and anxious to conciliate the Jews, who had complained of his administration at Rome, he left Paul in bonds (Acts xxiv. 27).
His successor was Porcius Festus, who like himself had probably been a slave, and was one of the emperor’s freedmen. Three days after his landing at Cæsarea he repaired to Jerusalem, and there was introduced to the high-priest[1113] and leading members of the nation. They instantly embraced the opportunity of renewing their machinations against the Apostle, and requested the new governor to allow him to be removed to Jerusalem, intending to assassinate him on the road (Acts xxv. 3). Festus replied that St Paul was in custody at Cæsarea, whither he himself was on the point of returning: the Roman Law did not allow an uncondemned person to be given up as a mere favour: he must have his accusers face to face, and be enabled to make his defence; if therefore they wished to bring any charges against him, they must come down to Cæsarea and there prefer them (Acts xxv. 4, 5, 16).
After a stay, therefore, of 8 or 10 days in Jerusalem, he returned to Cæsarea, and the accusers apparently went down the same day. No time was lost in putting the Apostle on his trial. The very next day Festus took his seat on the tribunal, and ordered St Paul to be put forward. Then the delegates from the Sanhedrin urged their accusations, which appear to have been much the same as those brought forward at the previous trial. But they were utterly unable to support their statements, and the Apostle contented himself with a brief but emphatic denial that he had done anything against the Law, the Temple, or Cæsar (Acts xxv. 8).
The sincerity of his bearing appears to have told favourably with the procurator, and he quickly perceived that he was involved in no political movements (Acts xxv. 18, 19), that he had done nothing worthy of death (Acts xxv. 25), and that the charges against him related only to religious questions between him and his nation. Unwilling, however, to allow a matter immediately to drop, in which the Jews evidently took so deep an interest, he proposed that he should go up to Jerusalem, and there submit to a formal trial in the presence of himself (Acts xxv. 9). But the Apostle knew full well the danger involved in such a journey. He replied, therefore, that he had done no wrong, as Festus himself knew well, and that if he was guilty he was willing to die, but that since the accusations preferred against him were really groundless, rather than go up to Jerusalem, he would avail himself of his privilege as a Roman citizen; he appealed unto Cæsar[1114] (Acts xxv. 11). According to the Roman law, it was sufficient that a Roman citizen should merely utter the words I appeal, and his case was instantly removed to the supreme tribunal of the Emperor. After a brief conversation, therefore, with his assessors, Festus merely enquired whether he adhered to his determination, and then made answer, Thou hast appealed unto Cæsar; to Cæsar thou shalt go (Acts xxv. 12).
Though, however, the appeal had been allowed, Festus was in much perplexity to decide how he might describe the charge against the Apostle to the Emperor. It seemed to him a foolish thing to send a prisoner to Rome, without at the same time specifying the charges against him, but how to do this after the vague and unsatisfactory information elicited at the trial appeared extremely difficult. It happened, however, at this time that Herod Agrippa II.[1115], king of Chalcis, with his sister Bernice[1116], arrived on a complimentary visit[1117] to the procurator, and stayed some time at Cæsarea. Agrippa had long been acquainted with all that related to Jewish customs, and had, as we have seen, been invested by the Emperor with the power of nominating the high-priest. Festus, therefore, gladly embraced this opportunity of consulting one so much better informed than himself on the points in dispute, and related all the particulars concerning the Apostle so far as he was acquainted with them (Acts xxv. 14–21), and more especially his reiterated assertion concerning one Jesus who had died and was alive again. Agrippa, who could not have heard now for the first time of the great doctrine of the Christian faith expressed a desire to see the prisoner. To this Festus readily assented, and fixed the following day for the interview.
Accordingly at the time appointed Agrippa and Bernice with much pomp entered the audience-chamber, accompanied by their suite and the chief men of Cæsarea, and at the command of Festus, Paul was brought before them. As soon as the Apostle appeared, Festus in a set speech detailed the circumstances under which he had become acquainted with the prisoner, his appeal to Cæsar, and his own anxiety to obtain some definite information which he might lay before his lord[1118] the emperor concerning him (Acts xxv. 24–27).
Upon this Agrippa signified to the Apostle that he was permitted to speak for himself, and St Paul stretching forth his manacled hands proceeded to address his numerous and influential hearers. After expressing his satisfaction at the opportunity thus afforded him of speaking before one so well versed as Agrippa in all customs and questions amongst the Jews, he went on, much as he had done on the stairs leading up to the Castle of Antonia, to speak of his education according to the strictest requirements of the Jewish law (Acts xxvi. 4–8); of the zeal with which he formerly persecuted the believers in Christ; of the vision vouchsafed to him on the road to Damascus, and the commission he had received to preach the Gospel amongst the Gentiles (Acts xxvi. 9–18); and lastly of his unceasing endeavours to carry out this commission, which had brought upon him the enmity of the Jews, though his teaching was in strict accordance with the Jewish Scriptures, and their predictions of the coming of a Messiah who should suffer and rise from the dead (Acts xxvi. 19–23).
This address made no impression upon Festus. Regarding the idea of a resurrection as foolishness, he ascribed the zeal of the Apostle to an excited imagination, or the effect of over-study[1119]. Interrupting him, therefore, he cried out in a loud voice (Acts xxvi. 24), Paul, thou art mad; much learning doth make thee mad. I am not mad, most noble Festus, replied the Apostle with dignified courtesy, but speak forth the words of truth and soberness; and turning to Agrippa, who had knowledge of these matters, and before whom he could speak freely, he solemnly enquired whether he did not believe the prophets. But the persuasive appeal glanced off from the heart of the profligate prince to whom it was addressed. In playful banter or scornful sarcasm he replied, Lightly[1120] thou persuadest me to become a Christian. On which the Apostle, lifting up his chained hands, made answer, I would to God that, whether lightly or with difficulty[1121], not only thou, but also all that hear me this day, might become such as I am, except these bonds (Acts xxvi. 29). With these words this memorable conference ended. Agrippa had no wish to hear more. He rose up with Festus, Bernice, and their suite, and retired from the audience-chamber. The case of the prisoner was then discussed, and it was agreed that he was guilty of nothing deserving of death or even of imprisonment, and Agrippa remarked that he might have been released had he not appealed to Cæsar. But the appeal had been made, and to the imperial tribunal the Apostle must go.