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Some think that Felix was turned out, and Festus succeeded him, quickly after Paul's imprisonment, and that the two years mentioned in the close of the foregoing chapter are to be reckoned from the beginning of Nero's reign; but it seems more natural to compute them from Paul's being delivered into the hands of Felix. However, we have here much the same management of Paul's case as we had in the foregoing chapter; cognizance is here taken of it, I. By Festus the governor; it is brought before him by the Jews (Act 25:1-3). The hearing of it is appointed to be, not at Jerusalem, as the Jews desired, out at Caesarea (Act 25:4-6). The Jews appear against Paul and accuse him (Act 25:7), but he stands upon his own innocency (Act 25:8); and to avoid the removing of the cause to Jerusalem, to which he was pressed to consent, he at length appeals to Caesar (Act 25:9-12). II. By king Agrippa, to whom Festus relates his case (Act 25:13-21), and Agrippa desires he might have the hearing of it himself (Act 25:22). The court is accordingly set, and Paul brought to the bar (Act 25:23), and Festus opens the cause (Act 25:24-27), to introduce Paul's defence in the next chapter.

Now when Festus was come into the province,.... Of Judea, which was a Roman province, over which he was made governor by Nero, the Roman emperor, in the room of Felix; he now being landed in some part of the province, namely, at Caesarea, and so might be said to have entered upon the government of it, as the phrase will bear to be rendered; after three days he ascended from Caesarea to Jerusalem; he very likely came by sea from Italy to Judea, and landed at Caesarea; for though Joppa was the nearest port to Jerusalem, yet Caesarea was the safest, and most commodious port, being made so by Herod; See Gill on Act 18:22, and besides, it seems to have been very much the residence of the kings and governors of Judea, Act 12:19 here Festus stayed three days after his landing, to rest himself after the fatigue of the voyage, and then went up to Jerusalem, the metropolis of the province of Judea.

But had certain questions against him of their own superstition,.... Or religion; as about their law, which they said Paul had spoke against; and about their temple, which they pretended he had polluted; and about the resurrection of the dead, which he asserted, and some denied: and of one Jesus which was dead, whom Paul affirmed to be alive; for it seems more was said on each side, than is recorded by Luke: the Jews objected to him among other things, his belief in Jesus of Nazareth, whom they traduced as an impostor and deceiver; Paul on the other hand argued, that he was the true Messiah; and in proof of it, affirmed that though they had put him to death, he was risen from the dead, and so was declared to be the Son of God with power: Festus, it is very likely, had never heard of Jesus before, and therefore speaks of him in this manner; or if he had, he had entertained a contemptible opinion of him, as well as of the Jewish religion; and which he expresses, even in the presence of the king, who had outwardly at least embraced it.

"And of one Jesus," he says, "which was dead." He says naturally enough, "of one" Jesus, as being a man in office, and not caring for these things.

Naturally he says "about a certain Jesus," since he was a man with authority and paid no attention to the Lord.

Porcius Festus being appointed governor of Judea, instead of Felix, the Jews beseech him to have Paul brought up to Jerusalem, that he might be tried there; they lying in wait to kill him on the way, Act 25:1-3. Festus refuses, and desires those who could prove any thing against him, to go with him to Caesarea, Act 25:4, Act 25:5. Festus, having tarried at Jerusalem about ten days, returns to Caesarea, and the next day Paul is brought to his trial, and the Jews of Jerusalem bring many groundless charges against him, against which he defends himself, Act 25:6-8. In order to please the Jews, Festus asks Paul if he be willing to go up to Jerusalem, and be tried there, Act 25:9. Paul refuses, and appeals to Caesar, and Festus admits the appeal, Act 25:10-13. King Agrippa, and Bernice his wife, come to Caesarea to visit Festus, and are informed by him of the accusations against Paul, his late trial, and his appeal from them to Caesar, Act 25:14-21. Agrippa desires to hear Paul; and a hearing is appointed for the following day, Act 25:22. Agrippa, Bernice, the principal officers and chief men of the city being assembled, Paul is brought forth, Act 25:23. Festus opens the business with generally stating the accusations against Paul, his trial on these accusations, the groundless and frivolous nature of the charges, his own conviction of his innocence, and his desire that the matter might be heard by the king himself, that he might have something specifically to write to the emperor, to whom he was about to send Paul, agreeably to his appeal, Act 25:24-27.

Questions - of their own superstition - Περι της ιδιας δειδιδαιμονιας; Questions concerning their own religion. Superstition meant something as bad among the Romans as it does among us; and is it likely that Festus, only a procurator, should thus speak to Agrippa, a King, concerning his own religion? He could not have done so without offering the highest insult. The word δεισιδαιμονια must therefore simply mean religion - the national creed, and the national worship, as I have at large proved it to mean, in the observations at the end of Act 17:34. And of one Jesus, which was dead, etc. - In this way does this poor heathen speak of the death and resurrection of Christ! There are many who profess Christianity that do not appear to be much farther enlightened.

FESTUS, COMING TO JERUSALEM, DECLINES TO HAVE PAUL BROUGHT THITHER FOR JUDGMENT, BUT GIVES THE PARTIES A HEARING ON HIS RETURN TO CÆSAREA--ON FESTUS ASKING THE APOSTLE IF HE WOULD GO TO JERUSALEM FOR ANOTHER HEARING BEFORE HIM, HE IS CONSTRAINED IN JUSTICE TO HIS CAUSE TO APPEAL TO THE EMPEROR. (Act 25:1-12) Festus . . . after three days . . . ascended . . . to Jerusalem--to make himself acquainted with the great central city of his government without delay.

questions . . . of their own superstition--rather, "religion" (see on Act 17:22). It cannot be supposed that Festus would use the word in any discourteous sense in addressing his Jewish guest. one Jesus--"Thus speaks this miserable Festus of Him to whom every knee shall bow" [BENGEL]. whom Paul affirmed--"kept affirming." to be alive--showing that the resurrection of the Crucified One had been the burden, as usual, of Paul's pleading. The insignificance of the whole affair in the eyes of Festus is manifest.