Acts25
New King James Version
1Now when Festus had come to the province, after three days he went up from Caesarea to Jerusalem.
2Then the high priest and the chief men of the Jews informed him against Paul; and they petitioned him,
3asking a favor against him, that he would summon him to Jerusalem—while they lay in ambush along the road to kill him.
4But Festus answered that Paul should be kept at Caesarea, and that he himself was going there shortly.
5“Therefore,” he said, “let those who have authority among you go down with me and accuse this man, to see if there is any fault in him.”
6And when he had remained among them more than ten days, he went down to Caesarea. And the next day, sitting on the judgment seat, he commanded Paul to be brought.
7When he had come, the Jews who had come down from Jerusalem stood about and laid many serious complaints against Paul, which they could not prove,
8while he answered for himself, “Neither against the law of the Jews, nor against the temple, nor against Caesar have I offended in anything at all.”
9But Festus, wanting to do the Jews a favor, answered Paul and said, “Are you willing to go up to Jerusalem and there be judged before me concerning these things?”
10So Paul said, “I stand at Caesar’s judgment seat, where I ought to be judged. To the Jews I have done no wrong, as you very well know.
11For if I am an offender, or have committed anything deserving of death, I do not object to dying; but if there is nothing in these things of which these men accuse me, no one can deliver me to them. I appeal to Caesar.”
12Then Festus, when he had conferred with the council, answered, “You have appealed to Caesar? To Caesar you shall go!”
13And after some days King Agrippa and Bernice came to Caesarea to greet Festus.
14When they had been there many days, Festus laid Paul’s case before the king, saying: “There is a certain man left a prisoner by Felix,
15about whom the chief priests and the elders of the Jews informed me, when I was in Jerusalem, asking for a judgment against him.
16To them I answered, ‘It is not the custom of the Romans to deliver any man to destruction before the accused meets the accusers face to face, and has opportunity to answer for himself concerning the charge against him.’
17Therefore when they had come together, without any delay, the next day I sat on the judgment seat and commanded the man to be brought in.
18When the accusers stood up, they brought no accusation against him of such things as I supposed,
19but had some questions against him about their own religion and about a certain Jesus, who had died, whom Paul affirmed to be alive.
20And because I was uncertain of such questions, I asked whether he was willing to go to Jerusalem and there be judged concerning these matters.
21But when Paul appealed to be reserved for the decision of Augustus, I commanded him to be kept till I could send him to Caesar.”
22Then Agrippa said to Festus, “I also would like to hear the man myself.” “Tomorrow,” he said, “you shall hear him.”
23So the next day, when Agrippa and Bernice had come with great pomp, and had entered the auditorium with the commanders and the prominent men of the city, at Festus’ command Paul was brought in.
24And Festus said: “King Agrippa and all the men who are here present with us, you see this man about whom the whole assembly of the Jews petitioned me, both at Jerusalem and here, crying out that he was not fit to live any longer.
25But when I found that he had committed nothing deserving of death, and that he himself had appealed to Augustus, I decided to send him.
26I have nothing certain to write to my lord concerning him. Therefore I have brought him out before you, and especially before you, King Agrippa, so that after the examination has taken place I may have something to write.
27For it seems to me unreasonable to send a prisoner and not to specify the charges against him.”
Study Guide
Public-domain commentary and original-language notes for Acts 25.
Chapter Summary
In this chapter: Paul before Festus, he appeals to Caesar. (1–12). Festus confers with Agrippa respecting Paul. (13–27).
vv1-12
See how restless malice is. Persecutors deem it a peculiar favour to have their malice gratified. Preaching Christ, the end of the law, was no offence against the law. In suffering times the prudence of the Lord's people is tried, as well as their patience; they need wisdom. It becomes those who are innocent, to insist upon their innocence. Paul was willing to abide by the rules of the law, and to let that take its course. If he deserved death, he would accept the punishment. But if none of the things whereof they accused him were true, no man could deliver him unto them, with justice. Paul is neither released nor condemned. It is an instance of the slow steps which Providence takes; by which we are often made ashamed, both of our hopes and of our fears, and are kept waiting on God.
vv13-27
Agrippa had the government of Galilee. How many unjust and hasty judgments the Roman maxim, verse 16, condemn! This heathen, guided only by the light of nature, followed law and custom exactly, yet how many Christians will not follow the rules of truth, justice, and charity, in judging their brethren! The questions about God's worship, the way of salvation, and the truths of the gospel, may appear doubtful and without interest, to worldly men and mere politicians. See how slightly this Roman speaks of Christ, and of the great controversy between the Jews and the Christians. But the day is at hand when Festus and the whole world will see, that all the concerns of the Roman empire were but trifles and of no consequence, compared with this question of Christ's resurrection. Those who have had means of instruction, and have despised them, will be awfully convinced of their sin and folly. Here was a noble assembly brought together to hear the truths of the gospel, though they only meant to gratify their curiosity by attending to the defence of a prisoner. Many, even now, attend at the places of hearing the word of God with “great pomp,” and too often with no better motive than curiosity. And though ministers do not now stand as prisoners to make a defence for their lives, yet numbers affect to sit in judgment upon them, desirous to make them offenders for a word, rather than to learn from them the truth and will of God, for the salvation of their souls But the pomp of this appearance was outshone by the real glory of the poor prisoner at the bar. What was the honour of their fine appearance, compared with that of Paul's wisdom, and grace, and holiness; his courage and constancy in suffering for Christ! It is no small mercy to have God clear up our righteousness as the light, and our just dealing as the noon-day; to have nothing certain laid to our charge. And God makes even the enemies of his people to do them right.
Key Words
οὖν (oûn): (adverbially) certainly, or (conjunctionally) accordingly
τρεῖς (treîs): "three"
ἡμέρα (hēméra): day, i.e. (literally) the time space between dawn and dark, or the whole 24 hours (but several days were usually reckoned by the Jews as inclusive of the parts of both extremes); figuratively, a period (always defined more or less clearly by the context)
μετά (metá): properly, denoting accompaniment; "amid" (local or causal); modified variously according to the case (genitive association, or accusative succession) with which it is joined; occupying an intermediate position between G575 (ἀπό) or G1537 (ἐκ) and G1519 (εἰς) or G4314 (πρός); less intimate than G1722 (ἐν) and less close than G4862 (σύν))
Φῆστος (Phēstos): festal; Phestus (i.e. Festus), a Roman
ἐπιβαίνω (epibaínō): to walk upon, i.e. mount, ascend, embark, arrive
ἐπαρχία (eparchía): a special region of government, i.e. a Roman præfecture
ἀναβαίνω (anabaínō): to go up (literally or figuratively)
εἰς (eis): to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etc.); also in adverbial phrases
Ἱεροσόλυμα (Hierosólyma): Hierosolyma (i.e. Jerushalaim), the capitol of Palestine
Cross References
Acts 25Paul's explicit claim of his innocence and formal appeal to Caesar's judgment seat.
Supported by Matthew Henry, Matthew Poole, John Calvin, JFB
The Jews' renewed plot to assassinate Paul in transit echoes their prior conspiracy.
Supported by Matthew Poole, John Calvin, JFB
Like Felix before him, Festus seeks to curry political favor by compromising Paul's justice.
Supported by Matthew Henry, Matthew Poole, John Calvin, JFB
Paul's later defense in Rome explaining why he was constrained to appeal to Caesar.
Supported by Matthew Poole, John Calvin, JFB
The same high priest and elders persist in their relentless accusations against Paul.
Supported by Matthew Poole, JFB
Agrippa and Festus conclude Paul could have been freed had he not appealed.
Supported by Matthew Henry, JFB
Providential realization of Jesus' promise that Paul must testify of Him in Rome.
Supported by Matthew Henry, John Calvin, JFB
The judicial instruction to have accusers travel down to Caesarea to present their charges.
Supported by Matthew Poole, John Calvin
Paul's leverage of his Roman citizenship to demand proper, lawful trial procedures.
Supported by Matthew Poole, JFB
The Roman requirement that accusers must be present face-to-face in a trial.
Supported by Matthew Poole, JFB
The core theological controversy regarding Jesus' death and bodily resurrection.
Supported by Matthew Henry, JFB
Festus summarizes the accusations made by the chief priests at Jerusalem.
Supported by John Calvin, JFB
Fulfillment of Christ's commission that Paul would bear His name before kings.
Supported by Matthew Henry
The clamorous demand of the Jewish crowd that Paul is unfit to live.
Supported by JFB