Paul had appealed to Caesar, and Festus intended to send him that direction (cf. 25:9-12), but before doing so, he needed to formulate a letter so as to inform Caesar of Paul’s situation. However, because he was “uncertain of such questions” (25:20) concerning the Jewish religion, Festus turned to Agrippa for assistance in writing such a document. Agrippa’s Jewish background made him an “expert in all customs and questions which have to do with the Jews” (v. 3). Hence, Festus’ decision to seek Agrippa’s council concerning the matter.

This opportunity for Paul to speak his defense before such a one as Agrippa made him “happy” (v. 2). The accusations brought against him were false. All that Paul taught and stood for agreed with the promises and prophecies of the Jewish system. An honest heart, especially with the knowledge of the Jewish system, would be able to ascertain Paul’s doctrine to be the fulfillment of such promises. Thus, Paul took advantage of the opportunity and began to preach the gospel by once again turning to the events of his own life, and his interaction with the Lord (v. 12-18).

All of Paul’s Jewish accusers knew of his life from his youth. He was diligent as a student under Gamaliel (cf. 22:3), and was a Pharisee – “the strictest sect of [the Jewish] religion” (v. 5). “The Pharisees confess” the resurrection of the dead (cf. 23:6-8). This promise of the resurrection of the dead is that which Paul preached, and the hope for which Paul was being judged. His doctrine – the doctrine of Christ – agreed with the hope the Jews espoused. Yet, Paul says, “I am accused by the Jews” (v. 7). The resurrection of Jesus Christ which Paul preached should not have been hard for the Jews to believe, for they themselves believed in, and hoped for the resurrection, and the evidence of Jesus’ resurrection was overwhelming.