December 13

Acts 24-26 (biblegateway.com)

Testifying Before Kings

Having been rescued from a murderous plot and transferred to Caesarea under Roman guard, Paul now stands before powerful rulers. Though bound in chains, his testimony cannot be silenced. Every courtroom becomes a pulpit, and every accusation becomes an opportunity to proclaim Christ. Acts 24–26 record Paul’s legal defenses before three influential leaders—Felix, Festus, and Agrippa. These chapters reveal Paul’s steadfast courage, unwavering faith, and unshakable conviction that God placed him exactly where he was for the sake of the gospel.

Acts 24 — Paul Before Felix: A Clear Conscience and an Uncompromised Gospel

Five days after Paul is taken to Caesarea, Ananias the high priest arrives with elders and a hired orator, Tertullus, to present charges against him before Felix, the Roman governor (v. 1). Caesarea serves as the administrative capital of Judea, where the Roman procurator maintains order and adjudicates disputes. Tertullus begins with a flattering speech, common in Roman courts, praising Felix for the peace he supposedly brought to the region, a hollow claim given Felix’s harsh reputation for brutality and corruption (v. 2–4). His strategy is clear: win political favor rather than pursue the truth.

Tertullus accuses Paul of being a plague, “one who stirs up riots among all the Jews throughout the world,” and a leader of the sect of the Nazarenes (v. 5). He further alleges that Paul tried to profane the temple (v. 6). These charges are carefully crafted: sedition threatens Rome, religious corruption enrages Jews. The accusation suggests that Paul disrupts stability and dishonors Israel’s God, and is designed to provoke both political suspicion and religious outrage. The Jews present affirm the charges, though none provide evidence (v. 9).

Paul responds with confidence, addressing Felix respectfully but without flattery (v. 10). He states that it has been only twelve days since he went up to Jerusalem to worship, leaving no time to incite the kind of widespread unrest they claim (v. 11). They cannot prove their accusations because they are false. Paul admits freely what he is not ashamed of; he worships “according to the Way,” believing everything written in the Law and the Prophets (v. 14). He does not stand outside Israel’s faith but within its fulfillment. His message does not reject Scripture but reveals the Messiah it promised.

He declares his hope in “a resurrection of both the just and the unjust” (v. 15). This statement places Paul within mainstream Jewish belief but also points to the gospel. Because of this hope, Paul strives “to have a clear conscience toward both God and man” (v. 16). His life reflects integrity rather than rebellion. Obedience flows not from legal constraint but from reverence for God.

Paul explains that his purpose in Jerusalem was not provocation but worship and charity. He came to bring alms and offerings for his people (v. 17), demonstrating unity, compassion, and obedience to the Lord rather than division. When he is questioned, Paul states plainly that Jews from Asia stirred up the crowd against him, yet those accusers are not present. “They ought to be here before you to make an accusation, should they have anything against me” (v. 18–19). Paul points out that those who caused the uproar have offered no testimony and no evidence.

The only thing the council can actually charge him with is the hope he confessed when he stood among them: “It is with respect to the resurrection of the dead that I am on trial before you this day” (v. 20–21). Paul identifies the real issue. The conflict is not about temple customs, political disturbance, or ritual purity. It is about the resurrection, and the decisive claim that Jesus lives, that God has acted in Christ, and that human autonomy must yield to divine authority. The resurrection divides the council, exposes the motives of his accusers, and reveals why Paul’s message provoked such opposition.

Felix, familiar with “the Way,” postpones judgment (v. 22). His delay is not justice but politics. He orders Paul to be kept under guard, yet grants him the freedom to receive friends who minister to him. Paul’s influence remains unhindered even in custody (v. 23).

Later, Felix returns with his wife, Drusilla, a Jewess. Curious, they summon Paul and hear him speak about “faith in Christ Jesus” (v. 24). Paul reasoned about righteousness, self-control, and judgment to come, truths Rome’s elites despised. Felix becomes afraid (v. 25). The gospel unsettles those who cling to power without accountability. Conviction pierces his conscience, yet he chooses convenience over repentance, delaying again: “Go away for the present… I will summon you when I have the opportunity.” He wants spiritual comfort without surrender, a warning to every hearer of truth who postpones obedience.

Felix also hopes for a bribe, revealing his corruption (v. 26). His desire for money blinds him to the treasure of eternal life. For two years, Paul remains imprisoned while Felix, seeking political advantage, leaves Paul bound when he is succeeded by Porcius Festus (v. 27). Felix fears the Jews more than God. His verdict exposes a heart enslaved not to Roman authority but to his own sin.

Acts 24 highlights a striking contrast: Paul stands before earthly power with a clear conscience, while those who judge him stand guilty before the God they ignore. Truth does not bow to political strategy. Paul’s testimony shows that the gospel cannot be silenced, and God’s providence ensures its advance even through unjust systems. Once again, human opposition becomes the very stage on which Christ’s authority is displayed.

Acts 25 — Paul Appeals to Caesar: Providence in the Midst of Politics

When Festus arrives in Judea to replace Felix as governor, he inherits Paul’s case (v. 1). Festus is known historically as more just and capable than Felix, yet he is still a Roman official who must balance truth with political expediency. Within three days, he travels from Caesarea to Jerusalem, eager to establish authority and gain Jewish cooperation. The Jewish leaders immediately present charges against Paul, demonstrating that their hatred has not cooled after two years (v. 2–3). Their request for Paul’s transfer is not for a fair trial but assassination, as they plan to ambush him along the road.

Festus refuses their request, stating that Paul should be tried in Caesarea and inviting them to present accusations formally (v. 4–5). This indicates Festus is not easily manipulated, though he still seeks Jewish goodwill. When Paul is brought before him, the Jews repeat their earlier charges, including serious accusations, however, without proof (v. 6–7). Paul defends himself calmly, affirming that he has not sinned “against the law of the Jews, nor against the temple, nor against Caesar” (v. 8).

Festus, wanting to please the Jews, asks Paul if he is willing to go to Jerusalem to be tried there (v. 9). The governor’s question reveals the tension of leadership, as he knows Paul is innocent yet fears offending influential men. Paul recognizes the pretense and declares, “I am standing before Caesar’s tribunal, where I ought to be tried (v. 10). He appeals to Caesar, not out of escape, but trust. As a Roman citizen, Paul exercises his legal right.

Paul boldly concludes, “If I am a wrongdoer… I do not seek to escape death; but if none of their charges is true, no one can hand me over to them” (v. 11). His conscience remains clear. He will not yield to injustice cloaked in authority. Only after this does Festus confer with his advisors and grant the appeal: “To Caesar you shall go” (v. 12). Without knowing it, Festus pushes forward God’s plan, fulfilling Jesus’ earlier promise that Paul would testify in Rome. Human politics moves, but divine purpose directs.

Soon after, King Agrippa II and his sister Bernice arrive in Caesarea to greet Festus (v. 13). Agrippa, a descendant of Herod the Great, rules a small territory under Roman rule and is well-versed in Jewish law and customs. Bernice, his sister and companion, is notorious for scandalous rumors, yet they hold influence among Jews. Festus explains Paul’s case, confessing surprise that the accusations were theological, not criminal, concerning “a certain Jesus, who was dead, but whom Paul asserted to be alive” (v. 18–19). Festus reveals the crux of the gospel without realizing it: Christianity rises or falls on the resurrection.

Festus admits confusion about religious matters and confesses his reluctance to judge such disputes (v. 20). Eager for counsel, he welcomes Agrippa’s interest to hear Paul himself (v. 22). The stage is set: an apostle in chains, a king in curiosity, a governor in political tension. What seems a random convergence is divine orchestration. God does not waste trials; He positions His servants before rulers they could never reach on their own.

On the appointed day, Agrippa and Bernice enter with great pomp, accompanied by military officers and leading men of the city (v. 23). Their grandeur contrasts with Paul’s chains, but heaven’s perspective inverts appearances. Christ’s ambassador stands with eternal authority, while earthly pomp will fade like dust. Festus introduces Paul, acknowledging that many Jews clamored for his death, yet without evidence worthy of execution (v. 24–25). He admits his dilemma: it is absurd to send a prisoner to Caesar without stating charges (v. 26–27). God uses Roman legal pressure to ensure Paul’s message reaches the heart of the empire.

Acts 25 teaches that God’s providence works through imperfect systems, flawed rulers, and unjust proceedings. Paul is not a victim of circumstance; he is a vessel carried by divine purpose. Opposition becomes opportunity. Legal pressure becomes a platform. Chains become channels for gospel proclamation. The world’s power structures imagine themselves in control, yet they unknowingly forward the mission of the risen Christ.

Paul’s appeal to Caesar is more than a legal strategy; it is missional obedience. He trusts that the God who opens doors also ordains destinations. The same Lord who promised he would testify in Rome now clears the path through Roman courts. History bends beneath the weight of divine intention, and no earthly scheme can thwart the gospel of the living Christ.

Acts 26 — Testifying Before Kings: Paul’s Defense and Christ’s Call

Agrippa gives Paul permission to speak, and the apostle stretches out his hand, a gesture of respect and confidence, and begins his defense (v. 1). Unlike earlier hearings, this is not a mere legal proceeding. It is a divine appointment. Paul stands before the last of the Herods, whose family line has opposed God’s redemptive plan for generations. Herod the Great sought to kill Jesus as a child; Herod Antipas killed John the Baptist; Agrippa I executed James. Now Agrippa II hears testimony about the risen Christ. History converges in a throne room filled with power, ceremony, and earthly prestige, yet the man in chains possesses the only truth that grants eternal life.

Paul expresses gratitude to be able to speak before Agrippa because he understands Jewish law and controversies (v. 2–3). Paul begins with his past, describing his early life as a Pharisee, the strictest sect of Judaism (v. 4–5). His background reveals that his commitment to the law was not casual; it was intense, disciplined, and orthodox. His conversion is not the tale of someone gradually embracing new ideas, but of a man confronted and transformed by the direct revelation of God.

Paul states that the issue before them is not political but theological, and that his hope is in God’s promise to Israel, especially the resurrection (v. 6–8). This connects his faith not to innovation but to fulfillment. The resurrection is not a Christian invention; it is the completion of Jewish expectation. “Why is it thought incredible by any of you that God raises the dead?” (v. 8). This rhetorical question exposes the absurdity of unbelief. If God is God, resurrection is not a stretch; rather, it is consistent with His nature and power.

Paul recalls his former zeal in persecuting Christians. He acted “contrary to the name of Jesus of Nazareth” (v. 9), imprisoning saints, casting votes for their execution, punishing them in synagogues, and trying to force them to blaspheme (v. 10–11). He was not indifferent; he was hostile. His transformation, therefore, demands an explanation. No one abandons prestige, power, and religious certainty without a compelling reason.

Then comes the turning point: on the road to Damascus, at midday, a light brighter than the sun surrounds Paul and his companions (v. 12–13). Midday in the Middle East is already blinding; the detail underscores the supernatural brilliance of Christ’s glory. Paul falls to the ground and hears a voice speaking in Hebrew: “Saul, Saul, why are you persecuting Me? It is hard for you to kick against the goads” (v. 14). Jesus identifies Himself not as a dead teacher but the living Lord. Persecuting the church is persecuting Christ. His question reveals a divine pursuit; even Paul’s resistance was met with grace, which pressed him toward truth.

Paul asks, “Who are You, Lord?” and receives the answer that forever changes his life: “I am Jesus whom you are persecuting” (v. 15). The One Paul believed to be a blasphemer stands alive and glorified. The resurrection is not only doctrine, but it is reality. Jesus then commissions Paul: rise, stand, and become a servant and witness of what you have seen (v. 16). The call is rooted in revelation. Paul is not self-appointed; he is chosen.

Jesus promises to rescue Paul from both Jews and Gentiles and to send him to the nations (v. 17). His mission is to “open their eyes, so that they may turn from darkness to light and from the power of Satan to God, that they may receive forgiveness of sins and a place among those who are sanctified by faith in Me” (v. 18). This verse encapsulates the gospel’s power and purpose. Salvation is not moral improvement. Rather, it is spiritual transformation, a change of allegiance, identity, and eternal destiny.

Paul declares he was not disobedient to the heavenly vision (v. 19). True conversion produces obedience. He preached first in Damascus, then in Jerusalem, and throughout Judea, and finally to Gentiles, calling all to repent, to turn to God, and to demonstrate repentance through deeds (v. 20). This message provoked Jewish opposition, leading to Paul’s arrests (v. 21). Yet he stands alive because God appointed him as a witness to small and great alike (v. 22). He affirms again that his message aligns with Moses and the prophets: the Christ must suffer, rise from the dead, and proclaim light to Jews and Gentiles (v. 23). Christianity is not a rebellion against Scripture but its fulfillment.

Festus interrupts, shouting that Paul is mad from too much learning (v. 24). The gospel confronts reason built on unbelief. Paul responds calmly, insisting that his words are true and rational (v. 25). He appeals directly to Agrippa, “Do you believe the prophets? I know that you do” (v. 27). Agrippa deflects, perhaps half-seriously: “In a short time would you persuade me to be a Christian?” (v. 28). Paul replies with heartfelt longing: whether short or long, he wishes that all who hear might become as he is, free in Christ, except for the chains (v. 29). Paul's shackles are not shame but testimony. The true prisoners are those still bound in unbelief.

The court rises. Agrippa, Bernice, and Festus agree: Paul has done nothing deserving death or imprisonment (v. 30–31). Agrippa concludes, “This man could have been set free if he had not appealed to Caesar” (v. 32). What they see as unfortunate is actually God’s instrument. Paul’s appeal ensures the gospel travels to Rome, the heart of the empire. Human verdicts cannot cancel divine mission.

Acts 26 teaches that testimony is not merely a personal story. It is divine revelation lived out. Paul models evangelism with clarity, courage, and compassion. Power, intellect, and culture stand before the truth of the risen Christ, and no one leaves unchanged. Some reject, some defer, some ponder, but the gospel presses on. Chains cannot bind the word of God. Courts cannot silence resurrection truth. Kings can delay response, but they cannot escape accountability. Christ still calls. Darkness still resists. Grace still pursues. And every believer, like Paul, is summoned to witness, not merely of what we know, but of whom we have met.

Conclusion

Acts 24–26 demonstrate that a faithful witness cannot be silenced, not by false accusations, political power, imprisonment, or delay. Paul’s confidence rests not in earthly rulers but in the risen Christ, whose call directs his steps and sustains his courage. Each trial becomes a divine appointment, each leader a hearer of the gospel, and each courtroom a stage for truth.

For believers today, these chapters remind us that the gospel flourishes even in adversity. God places His people strategically, sometimes in uncomfortable or intimidating settings, so His name may be proclaimed. We may never stand before kings, but we stand before neighbors, co-workers, and families who need the hope we possess. Like Paul, we are called to be faithful witnesses wherever God sends us, trusting that He opens doors, empowers our testimony, and uses every circumstance for His glory.