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The Jewish leaders attempt to sway Festus before he has had time to become acquainted with the case, still plotting to kill Paul before he could reach Jerusalem (25:1-3). Festus, however, wisely acts within proper legal procedures (vv.4-5). The Jewish charges at the hearing (vv.6-7) must have repeated the earlier charges of heresy, defilement, and sedition since Paul’s defense (v.8) claims he has done nothing wrong against the law of the Jews (heresy), the temple (defilement), or Caesar (sedition).
Festus is also sensitive to the Jewish influence, which removed his predecessor, and signals his willingness to accede to the Jews' demand for trial in Jerusalem (v.9). Paul’s appeal to Caesar is not a petition to be tried in Rome. Festus, as the emperor’s appointee to the procuratorship of Judea, represented the emperor in such legal matters. He was himself Caesar’s tribunal, and Paul is demanding that Festus handle the matter as he has jurisdiction to do so (vv.10-11).
Festus is impaled upon the horns of dilemma. If he gives in to the Jews, he transgresses the rights of a Roman citizen; if he gives in to Paul, he alienates the people he has to govern. Paul’s appeal gives him an escape. Festus, or someone on his council, takes Paul literally (v.12). By sending Paul to Rome, Festus can tell the Jews he has no other choice since Paul is a Roman citizen; and he has not mishandled Paul’s case, since every Roman citizen has the right to appear before the emperor.