See how much close investigation is made by the many in a long course of time, that it should not be said that the trial was hurried over. For, as the orator had made mention of Lysias, that he took “him away with violence, Felix,” he says, “deferred them. Having knowledge of that way:” that is, he put them off on purpose: not because he wanted to learn, but as wishing to get rid of the Jews. On their account, he did not like to let him go: to punish him was not possible; that would have been (too) barefaced.
“And to let him have liberty, and to forbid none of his acquaintance to minister to him.” So entirely did he too acquit him of the charges. Howbeit, to gratify them, he detained him, and besides, expecting to receive money, he called for Paul. “And after certain days, when Felix came with his wife Drusilla, which was a Jewess, he sent for Paul, and heard him concerning the faith in Christ. And as he reasoned of righteousness, temperance (i.e. self-control or chastity), and judgment to come, Felix trembled, and answered, Go your way for this time; when I have a convenient season, I will call for you.
He hoped also that money should have been given him of Paul, that he might loose him; wherefore he sent for him the oftener, and communed with him. But after two years Porcius Festus came into Felix's room: and Felix, willing to show the Jews a pleasure, left Paul bound.” See how close to the truth are the things written. But he sent for him frequently, not that he admired him, nor that he praised the things spoken, nor that he wished to believe, but why? “Expecting,” it says, “that money should have been given him.”
Observe how he does not hide here the mind of the judge. “Wherefore he sent for him,” etc. And yet if he had condemned him, he would not have done this, nor have wished to hear a man, condemned and of evil character. And observe Paul, how, though reasoning with a ruler, he says nothing of the sort that was likely to amuse and entertain, but (“he reasoned,” it says,) “of righteousness, and of the coming judgment,” and of the resurrection. And such was the force of his words, that they even terrified the governor. This man is succeeded in his office by another, and he leaves Paul a prisoner: and yet he ought not to have done this; he ought to have put an end to the business: but he leaves him, by way of gratifying them.
They however were so urgent, that they again besought the judge. Yet against none of the Apostles had they set themselves thus pertinaciously; there, when they had attacked, anon they desisted. So providentially is he removed from Jerusalem, having to do with such wild beasts. And they nevertheless request that he might be brought again there to be tried. “Now when Festus had come into the province, after three days he ascended from Cæsarea to Jerusalem. Then the high priest and the chief of the Jews informed him against Paul, and besought him, and desired favor against him, that he would send for him to Jerusalem, laying wait in the way to kill him.” Here now God's providence interposed, not permitting the governor to do this: for it was natural that he having just come to the government would wish to gratify them: but God suffered him not.
“But Festus answered, that Paul should be kept at Cæsarea, and that he himself would depart shortly there. Let them therefore, said he, which among you are able, go down with me, and accuse this man, if there be any wickedness in him. And when he had tarried among them more than ten days, he went down unto Cæsarea; and the next day sitting on the judgment seat commanded Paul to be brought.” But after they came down, they immediately made their accusations shamelessly and with more vehemence: and not having been able to convict him on grounds relating to the Law, they again according to their custom stirred the question about Cæsar, being just what they did in Christ's case.
For that they had recourse to this is manifest by the fact, that Paul defends himself on the score of offenses against Cæsar. “And when he had come, the Jews which came down from Jerusalem stood round about, and laid many and grievous complaints against Paul, which they could not prove. While he answered for himself, Neither against the law of the Jews, neither against the temple, nor yet against Cæsar, have I offended anything at all. But Festus, willing to do the Jews a pleasure, answered Paul, and said, Will you go up to Jerusalem, and there be judged of these things before me”? Wherefore he too gratifies the Jews, the whole people, and the city.
Such being the case, Paul terrifies him also, using a human weapon for his defence. “Then said Paul, I stand at Cæsar's judgment seat, where I ought to be judged; to the Jews have I done no wrong, as you very well know. For if I be an offender, or have committed anything worthy of death, I refuse not to die: but if there be none of these things whereof these accuse me, no man may deliver me unto them. I appeal unto Cæsar.” (<!--<span class="stiki"></span>-->v. 10, 11.) Some one might say, How is it, that having been told, “You must also bear witness of Me in Rome,”, he, as if unbelieving, did this?
God forbid: nay, he did it, because he so strongly believed. For it would have been a tempting of God to be bold on account of that declaration, and to cast himself into numberless dangers, and to say: “Let us see if God is able even thus to deliver me.” But not so does Paul; no, he does his part, all that in him lies, committing the whole to God. Quietly also he reproves the governor: for, “If, says he, I am an offender, you do well: but if not, why do you give me up?” “No man,” he says, “may sacrifice me.”
He put him in fear, so that even if he wished, he could not sacrifice him to them; while also as an excuse to them he had Paul's appeal to allege. “Then Festus, when he had conferred with the council, answered, Have you appealed unto Cæsar? Unto Cæsar shall you go. And after certain days king Agrippa and Bernice came unto Cæsarea to salute Festus.” (<!--<span class="stiki"></span>-->v. 12, 13.) Observe, he communicates the matter to Agrippa, so that there should be other hearers once more, both the king, and the army, and Bernice.
Thereupon a speech in his exculpation. “And when they had been there many days, Festus declared Paul's cause unto the king, saying, There is a certain man left in bonds by Felix: about whom, when I was at Jerusalem, the chief priests and the elders of the Jews informed me, desiring to have judgment against him. To whom I answered, It is not the manner of the Romans to deliver any man to die, before that he which is accused have the accusers face to face, and have license to answer for himself concerning the crime laid against him.
Therefore, when they had come hither, without any delay on the morrow I sat on the judgment seat, and commanded the man to be brought forth. Against whom when the accusers stood up, they brought none accusation of such things as I supposed: but had certain questions against him of their own superstition, and of one Jesus, which was dead, whom Paul affirmed to be alive. And because I doubted of such manner of questions, I asked him whether he would go to Jerusalem, and there be judged of these matters.
But when Paul had appealed to be reserved unto the hearing of Augustus, I commanded him to be kept till I might send him to Cæsar. Then Agrippa said unto Festus, I would also hear the man myself. Tomorrow, said he, you shall hear him.” And observe a crimination of the Jews, not from Paul, but also from the governor. “Desiring,” he says, “to have judgment against him.” To whom I said, to their shame, that “it is not the manner of the Romans,” before giving an opportunity to speak for himself, “to sacrifice a man.” But I did give him (such opportunity), and I found no fault in him. “Because I doubted,” says he, of “such manner of questions:” he casts a veil also over his own wrong. Then the other desires to see him. (b) But let us look again at what has been said.
Source: Homilies on Acts (New Advent)