Acts25
New Living Translation
1Three days after Festus arrived in Caesarea to take over his new responsibilities, he left for Jerusalem,
2where the leading priests and other Jewish leaders met with him and made their accusations against Paul.
3They asked Festus as a favor to transfer Paul to Jerusalem (planning to ambush and kill him on the way).
4But Festus replied that Paul was at Caesarea and he himself would be returning there soon.
5So he said, “Those of you in authority can return with me. If Paul has done anything wrong, you can make your accusations.”
6About eight or ten days later Festus returned to Caesarea, and on the following day he took his seat in court and ordered that Paul be brought in.
7When Paul arrived, the Jewish leaders from Jerusalem gathered around and made many serious accusations they couldn’t prove.
8Paul denied the charges. “I am not guilty of any crime against the Jewish laws or the Temple or the Roman government,” he said.
9Then Festus, wanting to please the Jews, asked him, “Are you willing to go to Jerusalem and stand trial before me there?”
10But Paul replied, “No! This is the official Roman court, so I ought to be tried right here. You know very well I am not guilty of harming the Jews.
11If I have done something worthy of death, I don’t refuse to die. But if I am innocent, no one has a right to turn me over to these men to kill me. I appeal to Caesar!”
12Festus conferred with his advisers and then replied, “Very well! You have appealed to Caesar, and to Caesar you will go!”
13A few days later King Agrippa arrived with his sister, Bernice, to pay their respects to Festus.
14During their stay of several days, Festus discussed Paul’s case with the king. “There is a prisoner here,” he told him, “whose case was left for me by Felix.
15When I was in Jerusalem, the leading priests and Jewish elders pressed charges against him and asked me to condemn him.
16I pointed out to them that Roman law does not convict people without a trial. They must be given an opportunity to confront their accusers and defend themselves.
17“When his accusers came here for the trial, I didn’t delay. I called the case the very next day and ordered Paul brought in.
18But the accusations made against him weren’t any of the crimes I expected.
19Instead, it was something about their religion and a dead man named Jesus, who Paul insists is alive.
20I was at a loss to know how to investigate these things, so I asked him whether he would be willing to stand trial on these charges in Jerusalem.
21But Paul appealed to have his case decided by the emperor. So I ordered that he be held in custody until I could arrange to send him to Caesar.”
22“I’d like to hear the man myself,” Agrippa said. And Festus replied, “You will—tomorrow!”
23So the next day Agrippa and Bernice arrived at the auditorium with great pomp, accompanied by military officers and prominent men of the city. Festus ordered that Paul be brought in.
24Then Festus said, “King Agrippa and all who are here, this is the man whose death is demanded by all the Jews, both here and in Jerusalem.
25But in my opinion he has done nothing deserving death. However, since he appealed his case to the emperor, I have decided to send him to Rome.
26“But what shall I write the emperor? For there is no clear charge against him. So I have brought him before all of you, and especially you, King Agrippa, so that after we examine him, I might have something to write.
27For it makes no sense to send a prisoner to the emperor without specifying 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