Acts 25

Introduction

Acts 25 continues the narrative of Paul's imprisonment in Caesarea, now under the jurisdiction of Porcius Festus, the newly appointed Roman governor who succeeded Felix. The chapter recounts three major episodes: Paul's trial before Festus, his dramatic appeal to Caesar, and the arrival of King Agrippa II and Bernice. The Jewish leaders in Jerusalem renew their plot to have Paul transferred there so they can ambush him along the way -- the same deadly scheme they had hatched two years earlier (Acts 23:12-15) -- but Festus, whether by providential design or Roman propriety, insists that the trial remain in Caesarea.

The key figures introduced here beyond Paul and Festus are King Agrippa II (Marcus Julius Agrippa), the last of the Herodian rulers, who governed territories in northern Palestine and held the right to appoint the Jewish high priest, and his sister Bernice, who was widely rumored to be in an incestuous relationship with him. Festus, perplexed by the religious nature of the charges against Paul and needing formal charges to accompany the prisoner to Rome, seizes upon Agrippa's expertise in Jewish affairs. The chapter thus sets the stage for Paul's grand defense before Agrippa in Acts 26, while Luke underscores the repeated declarations of Paul's innocence by Roman authorities -- a theme that runs throughout the final chapters of Acts.

The Jewish Leaders Petition Festus (vv. 1-5)

¹ Three days after his arrival in the province, Festus went up from Caesarea to Jerusalem, ² where the chief priests and Jewish leaders presented their case against Paul. They urged Festus ³ to grant them a concession against Paul by summoning him to Jerusalem, because they were preparing an ambush to kill him along the way.

⁴ But Festus replied, "Paul is being held in Caesarea, and I myself am going there soon. ⁵ So if this man has done anything wrong, let some of your leaders come down with me and accuse him there."

¹ So Festus, having arrived in the province, went up to Jerusalem from Caesarea after three days. ² And the chief priests and the leading men of the Jews brought charges before him against Paul and were urging him, ³ asking as a favor against Paul that he would summon him to Jerusalem -- while they were setting up an ambush to kill him along the way. ⁴ Festus then answered that Paul was being kept in custody at Caesarea and that he himself was about to depart there shortly. ⁵ "So let those among you who are in positions of authority," he said, "come down with me, and if there is anything wrong with the man, let them bring charges against him."

Notes

The verb ἐπιβὰς ("having arrived at" or "having set foot in") in verse 1 indicates Festus taking up his new post. He wastes no time visiting Jerusalem, the religious and political center of the province, which shows political awareness -- any new governor needed to establish relations with the Jewish leadership quickly.

The phrase οἱ ἀρχιερεῖς καὶ οἱ πρῶτοι τῶν Ἰουδαίων ("the chief priests and the leading men of the Jews") indicates that this was a delegation of the most powerful members of the Sanhedrin. The verb ἐνεφάνισαν ("brought charges" or "laid information") is a technical legal term for formally presenting a case before a magistrate. In verse 3, the word χάριν ("favor" or "grace") is deeply ironic -- they are asking for a "favor" that would result in murder. Luke notes that they were ἐνέδραν ποιοῦντες ("making an ambush"), echoing the conspiracy of Acts 23:12-15 from two years earlier. Their murderous intent had not abated during the entire period of Paul's imprisonment under Felix.

In verse 5, Festus uses the word δυνατοί ("those who are able" or "those in authority"), a term that can refer either to capability or to positions of power. His insistence that the trial remain in Caesarea, though likely motivated by practical and political considerations rather than concern for Paul's safety, serves God's providential purpose of keeping Paul alive and moving him toward Rome (Acts 23:11).

The word ἄτοπον ("wrong" or "out of place") is interesting -- literally meaning "without a place" or "not fitting," it suggests something improper or criminal. Festus frames the case conditionally, implying he has not yet prejudged the matter.

Paul's Trial before Festus (vv. 6-8)

⁶ After spending no more than eight or ten days with them, Festus went down to Caesarea. The next day he sat on the judgment seat and ordered that Paul be brought in. ⁷ When Paul arrived, the Jews who had come down from Jerusalem stood around him, bringing many serious charges that they could not prove.

⁸ Then Paul made his defense: "I have committed no offense against the law of the Jews or against the temple or against Caesar."

⁶ And having spent no more than eight or ten days among them, he went down to Caesarea, and on the next day he sat on the judgment seat and ordered Paul to be brought. ⁷ When he arrived, the Jews who had come down from Jerusalem stood around him, bringing many and weighty charges that they were unable to prove. ⁸ Paul said in his defense, "Neither against the law of the Jews, nor against the temple, nor against Caesar have I committed any offense."

Notes

The βῆμα ("judgment seat") in verse 6 was the raised platform from which a Roman magistrate rendered official judicial decisions. Archaeological remains of a bema have been found at Corinth, and a similar structure would have existed in the governor's praetorium at Caesarea. Sitting on the bema signified that Festus was acting in his official judicial capacity.

In verse 7, the charges are described as πολλὰ καὶ βαρέα αἰτιώματα ("many and weighty charges"). The adjective βαρέα ("weighty" or "serious") suggests the gravity of the accusations, yet Luke immediately adds that the accusers οὐκ ἴσχυον ἀποδεῖξαι ("were not able to prove") them. The verb ἀποδεῖξαι is a legal term meaning to demonstrate or establish through evidence. The scene echoes Paul's earlier trial before Felix (Acts 24:5-9), where the same pattern of serious accusations without evidence played out.

Paul's threefold defense in verse 8 is concise and comprehensive, covering three jurisdictions: the Jewish law, the temple (sacred space), and Roman authority (Caesar). The verb ἥμαρτον ("I have sinned/offended") is from ἁμαρτάνω, which in classical and legal Greek means "to miss the mark" or "to commit an offense." Paul uses the triple οὔτε...οὔτε...οὔτε ("neither...nor...nor") construction for rhetorical emphasis, categorically denying any violation in any sphere.

Paul Appeals to Caesar (vv. 9-12)

⁹ But Festus, wishing to do the Jews a favor, said to Paul, "Are you willing to go up to Jerusalem to stand trial before me on these charges?"

¹⁰ Paul replied, "I am standing before the judgment seat of Caesar, where I ought to be tried. I have done nothing wrong to the Jews, as you yourself know very well. ¹¹ If, however, I am guilty of anything worthy of death, I do not refuse to die. But if there is no truth to their accusations against me, no one has the right to hand me over to them. I appeal to Caesar!"

¹² Then Festus conferred with his council and replied, "You have appealed to Caesar. To Caesar you will go!"

⁹ But Festus, wishing to grant a favor to the Jews, answered Paul and said, "Are you willing to go up to Jerusalem and be tried there before me concerning these things?" ¹⁰ But Paul said, "I am standing before the judgment seat of Caesar, where I ought to be tried. I have done no wrong to the Jews, as you also know very well. ¹¹ If then I am a wrongdoer and have done anything worthy of death, I do not refuse to die. But if there is nothing to the things these men accuse me of, no one can hand me over to them. I appeal to Caesar!" ¹² Then Festus, having conferred with his council, answered, "You have appealed to Caesar; to Caesar you will go."

Notes

Verse 9 reveals Festus's political maneuvering. The phrase θέλων τοῖς Ἰουδαίοις χάριν καταθέσθαι ("wishing to grant a favor to the Jews") uses the same root χάρις ("favor/grace") that appeared in verse 3. Like his predecessor Felix (Acts 24:27), Festus is willing to compromise justice for political advantage. His suggestion that Paul be tried in Jerusalem "before me" is somewhat disingenuous -- while he frames it as merely a change of venue with himself still presiding, Paul clearly understood the mortal danger this would pose.

Paul's response in verse 10 is legally astute. He declares ἐπὶ τοῦ βήματος Καίσαρος ἑστὼς εἰμι ("I am standing before Caesar's judgment seat"), asserting that as a Roman citizen he is already under imperial jurisdiction. The adverb κάλλιον ("very well" or "better") is a comparative form used as an intensive -- Paul is pointedly telling Festus that the governor knows full well Paul has done nothing wrong.

In verse 11, Paul demonstrates remarkable courage. The verb παραιτοῦμαι ("I refuse" or "I beg off") indicates that Paul is not trying to escape justice. He is willing to face death if he deserves it. But the key verb is χαρίσασθαι ("to hand over as a favor" or "to give graciously"), from the same root as χάρις. Luke uses this word with bitter irony: the "grace" the Jews are requesting is Paul's death.

The momentous declaration Καίσαρα ἐπικαλοῦμαι ("I appeal to Caesar") invoked the legal right of provocatio ad Caesarem, a privilege of Roman citizenship that allowed a citizen to transfer his case to the emperor's personal jurisdiction. The Caesar at this time was Nero (reigned AD 54-68), who in the earlier years of his reign was considered a relatively fair judge. Festus consults his συμβούλιον ("council" or advisory board of assessors) -- the group of legal advisors who accompanied a Roman governor -- and then formally accepts the appeal. His terse reply, "You have appealed to Caesar; to Caesar you will go," has a ring of finality and perhaps of relief, as the case was now out of his hands.

This appeal fulfills the Lord's promise in Acts 23:11 that Paul would testify in Rome, and it sets in motion the journey that will occupy the final chapters of Acts.

Interpretations

The question of why Paul appealed to Caesar has been debated. Some interpreters view it as a purely pragmatic legal strategy -- Paul recognized that Festus was going to sacrifice him to political expediency and saw no hope for justice at the provincial level. Others see it as a deliberate missionary strategy: Paul wanted to reach Rome, the center of the empire, to preach the gospel there, and the appeal was his divinely guided means of getting there (compare Romans 1:13-15, Romans 15:23-24). Still others emphasize the providential dimension -- regardless of Paul's own motivations, God was sovereignly directing events to fulfill the promise of Acts 23:11. These perspectives are not mutually exclusive, and most commentators acknowledge elements of all three.

Festus Consults King Agrippa (vv. 13-22)

¹³ After several days had passed, King Agrippa and Bernice came down to Caesarea to pay their respects to Festus. ¹⁴ Since they were staying several days, Festus laid out Paul's case before the king: "There is a certain man whom Felix left in prison. ¹⁵ While I was in Jerusalem, the chief priests and elders of the Jews presented their case and requested a judgment against him. ¹⁶ I told them that it is not the Roman custom to hand a man over before he has had an opportunity to face his accusers and defend himself against their charges.

¹⁷ So when they came here with me, I did not delay. The next day I sat on the judgment seat and ordered that the man be brought in. ¹⁸ But when his accusers rose to speak, they did not charge him with any of the crimes I had expected. ¹⁹ They only had some contentions with him regarding their own religion and a certain Jesus who had died, but whom Paul affirmed to be alive.

²⁰ Since I was at a loss as to how to investigate these matters, I asked if he was willing to go to Jerusalem and be tried there on these charges. ²¹ But when Paul appealed to be held over for the decision of the Emperor, I ordered that he be held until I could send him to Caesar."

²² Then Agrippa said to Festus, "I would like to hear this man myself."

"Tomorrow you will hear him," Festus declared.

¹³ After some days had passed, King Agrippa and Bernice arrived at Caesarea to pay their respects to Festus. ¹⁴ And as they were spending many days there, Festus laid Paul's case before the king, saying, "There is a man left behind as a prisoner by Felix, ¹⁵ about whom, when I was in Jerusalem, the chief priests and the elders of the Jews brought charges, asking for a judgment of condemnation against him. ¹⁶ I answered them that it is not the custom of the Romans to hand over any person before the accused has met his accusers face to face and has been given an opportunity to make a defense concerning the charge.

¹⁷ So when they had assembled here, I made no delay, but on the very next day I sat on the judgment seat and ordered the man to be brought in. ¹⁸ When his accusers stood up, they brought no charge of the sort of crimes I had been expecting. ¹⁹ Instead, they had certain disputes with him about their own religion and about a certain Jesus who had died, whom Paul claimed to be alive.

²⁰ Since I was at a loss how to investigate these matters, I asked whether he wished to go to Jerusalem and be tried there concerning them. ²¹ But when Paul appealed to be held in custody for the decision of the Emperor, I ordered him to be kept until I could send him to Caesar."

²² Then Agrippa said to Festus, "I too would like to hear this man." "Tomorrow," he said, "you will hear him."

Notes

King Agrippa II (Marcus Julius Agrippa, AD 27-100) was the son of Herod Agrippa I, who had killed the apostle James and imprisoned Peter (Acts 12:1-4). Though he bore the title "king," his territory was limited to regions in northern Palestine (Chalcis, then parts of Galilee and Perea). He was, however, granted the significant privilege of appointing the Jewish high priest, which gave him considerable influence over Jewish religious affairs. Bernice (Βερνίκη) was his sister, the eldest daughter of Agrippa I. She had been married twice (to Marcus and then to Herod of Chalcis) and was widely rumored to have an incestuous relationship with her brother -- a scandal noted by both Josephus (Antiquities 20.145) and the Roman satirist Juvenal (Satires 6.156-160). She later became the mistress of the future emperor Titus.

In verse 14, the verb ἀνέθετο ("laid before" or "referred") suggests that Festus presented the case for Agrippa's expert advice, since Agrippa was well versed in Jewish law and customs. This is precisely the kind of consultation that would help Festus draft the formal letter (litterae dimissoriae) that had to accompany a prisoner sent to Rome on appeal.

Festus's summary in verses 15-21 is revealing for what it includes and omits. He presents himself favorably, emphasizing his adherence to Roman legal principles. In verse 16, he articulates the fundamental right of κατὰ πρόσωπον ἔχοι τοὺς κατηγόρους ("having the accusers face to face") and τόπον ἀπολογίας ("an opportunity for defense") -- basic principles of Roman jurisprudence that stand in contrast to the Jewish leaders' request for summary condemnation.

The word δεισιδαιμονίας in verse 19 is particularly interesting. It can mean either "religion" (neutral) or "superstition" (pejorative). The BSB renders it "religion," and this is likely Festus's intended sense when speaking to Agrippa, a Jewish king. However, the word choice betrays a Roman aristocrat's ambivalence about Jewish theological disputes. Festus's description of the case as being about περί τινος Ἰησοῦ τεθνηκότος ὃν ἔφασκεν ὁ Παῦλος ζῆν ("about a certain Jesus who had died, whom Paul claimed to be alive") is a masterpiece of Roman understatement -- reducing the entire Christian proclamation to a puzzling dispute about whether one dead man was alive.

In verse 20, Festus admits he was ἀπορούμενος ("at a loss" or "perplexed"), using a word that implies genuine intellectual bewilderment. He omits, however, his own political motivation for suggesting the Jerusalem transfer. In verse 21, the title Σεβαστός ("the August one") is the Greek equivalent of the Latin Augustus, the formal imperial title. The word διάγνωσιν ("decision" or "investigation") is a legal term for a judicial hearing and determination by a higher authority.

Agrippa's response in verse 22, Ἐβουλόμην καὶ αὐτὸς τοῦ ἀνθρώπου ἀκοῦσαι ("I myself also was wishing to hear the man"), uses the imperfect tense ἐβουλόμην, which can express either a past desire now being fulfilled ("I have been wanting to") or a polite request ("I would like to"). The echo of Luke 23:8, where Herod Antipas "had been wanting to see Jesus for a long time," is unmistakable -- once again a Herodian ruler is about to encounter the message of the one they or their family had persecuted.

Paul Presented before Agrippa and Bernice (vv. 23-27)

²³ The next day Agrippa and Bernice came with great pomp and entered the auditorium, along with the commanders and leading men of the city. And Festus ordered that Paul be brought in.

²⁴ Then Festus said, "King Agrippa and all who are present with us, you see this man. The whole Jewish community has petitioned me about him, both here and in Jerusalem, crying out that he ought not to live any longer. ²⁵ But I found he had done nothing worthy of death, and since he has now appealed to the Emperor, I decided to send him.

²⁶ I have nothing definite to write to our sovereign about him. Therefore I have brought him before all of you, and especially before you, King Agrippa, so that after this inquiry I may have something to write. ²⁷ For it seems unreasonable to me to send on a prisoner without specifying the charges against him."

²³ So on the next day, when Agrippa and Bernice had come with great pageantry and entered the audience hall together with the military tribunes and the prominent men of the city, at the command of Festus, Paul was brought in.

²⁴ And Festus said, "King Agrippa and all you men present with us, you see this man about whom the entire multitude of the Jews has petitioned me, both in Jerusalem and here, shouting that he ought to live no longer. ²⁵ But I found that he had done nothing deserving of death, and since he himself has appealed to the Emperor, I decided to send him. ²⁶ I have nothing definite to write to my lord about him. Therefore I have brought him before all of you, and especially before you, King Agrippa, so that after this examination has taken place, I may have something to write. ²⁷ For it seems unreasonable to me to send a prisoner without also indicating the charges against him."

Notes

The word φαντασίας ("pageantry" or "pomp") in verse 23 appears only here in the New Testament. It is related to the verb φαντάζω ("to make visible, to display") and carries connotations of showy spectacle. Luke's choice of this word creates a sharp contrast: Agrippa and Bernice arrive with royal splendor, military tribunes (χιλιάρχοις, each commanding about a thousand soldiers), and the leading men of the city, while Paul is brought in as a prisoner in chains. Yet it is the prisoner who possesses the truth and the real power, while the glittering court is morally and spiritually impoverished. The ἀκροατήριον ("audience hall") is a term for the official hearing room, used only here in the New Testament.

In verse 24, Festus's description of the Jewish opposition uses the verb ἐνέτυχόν ("petitioned" or "appealed to"), a formal term for lodging a complaint with an authority. He says they were βοῶντες ("crying out" or "shouting"), a word that conveys intense, vocal demand. The phrase μὴ δεῖν αὐτὸν ζῆν μηκέτι ("that he ought to live no longer") reveals the ferocity of the opposition.

Verse 25 contains yet another declaration of Paul's innocence by a Roman official, paralleling Pilate's repeated declarations about Jesus (Luke 23:4, Luke 23:14, Luke 23:22). Luke is building a case throughout his two-volume work that neither Jesus nor his followers were guilty of crimes against Rome -- the Christian movement is not politically subversive.

In verse 26, Festus refers to the emperor as τῷ κυρίῳ ("my lord" or "the lord"), using the term kyrios for the Roman emperor. This title was becoming increasingly common for the emperor in the first century, though Augustus and Tiberius had discouraged it. For early Christians, who confessed Κύριος Ἰησοῦς ("Jesus is Lord"), the application of this title to Caesar carried an inherent tension that would eventually lead to persecution. The term ἀνακρίσεως ("examination" or "preliminary hearing") is a legal term for a judicial investigation. Festus's predicament is genuine and somewhat humorous -- he must send a prisoner to Rome but cannot explain what crime the prisoner has committed.

Verse 27 uses the word ἄλογον ("unreasonable" or "absurd"), literally meaning "without reason" or "irrational." The verb σημᾶναι ("to indicate" or "to signify") means to make clear or specify formally. Festus's dilemma underscores the central irony of these chapters: Paul is a prisoner not because he has broken any law, but because of the resurrection claim at the heart of the gospel -- the very message that Festus found so baffling.