Acts 25 introduces the new governor Porcius Festus, who inherits Paul's unresolved case. The Jerusalem leaders immediately press Festus to transfer Paul to Jerusalem — concealing a plan to ambush him en route. Festus instead conducts a hearing in Caesarea, where the same unproven charges are repeated. When Festus suggests transferring the case to Jerusalem as a political gesture, Paul exercises his right as a Roman citizen to appeal to Caesar. Festus grants the appeal. Subsequently, King Agrippa II and his sister Bernice arrive for a state visit, and Festus consults Agrippa about the case, confessing that he finds no crime worthy of death and needs help formulating charges to send with the prisoner to Rome.
What Makes This Chapter Remarkable
Paul's appeal to Caesar (v. 11) is the decisive legal act that sends him to Rome, fulfilling the Lord's promise in 23:11. The appeal (provocatio) was a fundamental right of Roman citizens — once invoked, no lower authority could override it. Festus's candid admission to Agrippa that he has nothing substantive to write to the emperor (v. 26) is both politically embarrassing and theologically significant: the Roman governor cannot identify any crime because there is none. The chapter introduces Agrippa II and Bernice, the last of the Herodian dynasty to appear in the New Testament.
Translation Friction
Festus's suggestion to transfer the case to Jerusalem (v. 9) is ambiguous — was it a genuine attempt at jurisdictional fairness, or a political concession to the Jews? Luke says he wanted to 'do the Jews a favor' (v. 9), echoing Felix's motivation (24:27). Paul's appeal may have been partly strategic (to escape local politics) and partly providential (to reach Rome). We render the text without privileging one interpretation.
Connections
The repeated attempts to transfer Paul to Jerusalem (23:15, 25:3) echo the persistent plots against Jesus in the Gospels. Festus's declaration of Paul's innocence joins a growing chorus of Roman officials who find no fault in him (Gallio, 18:14-15; Lysias, 23:29; Festus here; Agrippa, 26:31-32). This cumulative pattern parallels Pilate's triple declaration of Jesus' innocence (Luke 23:4, 14, 22). King Agrippa II is the great-grandson of Herod the Great (Matthew 2) and son of Herod Agrippa I (Acts 12).
Three days after Festus had arrived in the province, he went up from Caesarea to Jerusalem.
KJV Now when Festus was come into the province, after three days he ascended from Caesarea to Jerusalem.
Notes & Key Terms
Translator Notes
Festus moves quickly — within three days of assuming office he travels to Jerusalem, the religious capital, demonstrating political awareness. The verb anebe ('went up') reflects both geography and the conventional language of pilgrimage to Jerusalem.
The chief priests and the leading men of the Jews presented their case against Paul to him and appealed to him,
KJV Then the high priest and the chief of the Jews informed him against Paul, and besought him,
Notes & Key Terms
Translator Notes
The Jewish leaders waste no time — Paul's case is apparently their top priority with the new governor. The plural 'chief priests' (archiereis) includes the current high priest and former holders of the office who retained influence.
Indeed, desired favour opposed to him, that he would send for him to Jerusalem, laying wait in the way to kill him.
KJV And desired favour against him, that he would send for him to Jerusalem, laying wait in the way to kill him.
Notes & Key Terms
Translator Notes
The assassination plot from 23:12-15 has been revived, or a new one formed. Two years have passed, but the determination to kill Paul persists. Luke reveals the hidden plot (enedran poiountes, 'setting an ambush') that the request to Festus conceals. The word charin ('as a favor') exposes the request as political rather than judicial.
Festus replied that Paul was being kept in custody at Caesarea and that he himself was about to go there shortly.
KJV But Festus answered, that Paul should be kept at Caesarea, and that he himself would depart shortly thither.
Notes & Key Terms
Translator Notes
Festus declines the transfer request — whether from good judgment, adherence to protocol, or simply because Caesarea was the proper judicial venue. His response thwarts the ambush plan without his being aware of it. Providence operates through bureaucratic procedure.
"Therefore," he said, "let those among you who are in authority come down with me, and if there is anything wrong with the man, let them bring charges against him."
KJV Let them therefore, said he, which among you are able, go down with me, and accuse this man, if there be any wickedness in him.
Notes & Key Terms
Translator Notes
Festus invites the Jewish leaders to present their case in Caesarea — proper Roman procedure. The conditional 'if there is anything wrong' (ei ti estin atopon) is diplomatically neutral but subtly skeptical. The word atopon ('out of place, wrong, amiss') is mild legal language.
After staying among them not more than eight or ten days, he went down to Caesarea. The next day he took his seat on the tribunal and ordered Paul to be brought.
KJV And when he had tarried among them more than ten days, he went down unto Caesarea; and the next day sitting on the judgment seat commanded Paul to be brought.
Notes & Key Terms
Translator Notes
Festus acts with considerably more dispatch than Felix. The bema ('tribunal, judgment seat') was the elevated platform from which Roman governors rendered official judgments. The same word is used for Pilate's judgment seat in John 19:13 and Gallio's in Acts 18:12.
When Paul appeared, the Jews who had come down from Jerusalem stood around him, bringing many serious charges that they were not able to prove,
KJV And when he was come, the Jews which came down from Jerusalem stood round about, and laid many and grievous complaints against Paul, which they could not prove.
Notes & Key Terms
Translator Notes
Luke's summary is devastating to the prosecution: 'many serious charges' (polla kai barea aitiomata) that they 'could not prove' (ouk ischyon apodeixai). The verb apodeixai ('prove, demonstrate') is the same standard of evidence Paul demanded in 24:13. Two years have produced no new evidence.
While he answered for himself, Neither opposed to the law of the Jews, neither opposed to the temple, nor yet opposed to Caesar, have I offended any thing at all.
KJV While he answered for himself, Neither against the law of the Jews, neither against the temple, nor yet against Caesar, have I offended any thing at all.
Notes & Key Terms
Translator Notes
Paul's defense addresses three jurisdictions: Jewish law, the temple, and Roman authority. This tripartite denial covers every possible basis for charges. The addition of 'against Caesar' (eis Kaisara) is new — Paul now explicitly addresses the political dimension, denying any sedition against Rome.
But Festus, wanting to do the Jews a favor, answered Paul and said, "Are you willing to go up to Jerusalem and be tried there before me on these charges?"
KJV But Festus, willing to do the Jews a pleasure, answered Paul, and said, Wilt thou go up to Jerusalem, and there be judged of these things before me?
Notes & Key Terms
Translator Notes
Festus repeats Felix's pattern: political calculation overrides judicial integrity. The phrase 'wanting to do the Jews a favor' (thelon tois Ioudaiois charin katathesthai) echoes 24:27. Festus offers a compromise — trial in Jerusalem but with himself presiding — but Paul recognizes the danger.
Paul said, "I am standing before Caesar's tribunal, where I ought to be tried. I have done no wrong to the Jews, as you yourself know very well.
KJV Then said Paul, I stand at Caesar's judgment seat, where I ought to be judged: to the Jews have I done no wrong, as thou very well knowest.
Notes & Key Terms
Translator Notes
Paul's response is legally precise. He asserts that he is already before the proper court ('Caesar's tribunal' — the governor's bema represents Caesar's authority). His statement 'you yourself know very well' (su kallion epiginoskeis) is a pointed challenge: Festus knows Paul is innocent but is considering a politically motivated transfer.
If then I am a wrongdoer and have committed anything deserving death, I do not seek to escape death. But if there is nothing to their charges against me, no one can hand me over to them. I appeal to Caesar."
KJV For if I be an offender, or have committed any thing worthy of death, I refuse not to die: but if there be none of these things whereof these accuse me, no man may deliver me unto them. I appeal unto Caesar.
Notes & Key Terms
Translator Notes
Paul's appeal to Caesar (Kaisara epikaloumai) is the legal climax of the narrative. The provocatio ad Caesarem was an irrevocable right of Roman citizens, transferring jurisdiction to the emperor's court in Rome. Paul's logic is airtight: if guilty, he accepts death; if innocent, no one has the right to sacrifice him to political expediency. The verb charisasthai ('hand over as a favor, grant as a gift') pointedly echoes the 'favor' (charin) Festus wanted to do for the Jews.
Then Festus, after conferring with his council, answered, "To Caesar you have appealed; to Caesar you shall go."
KJV Then Festus, when he had conferred with the council, answered, Hast thou appealed unto Caesar? unto Caesar shalt thou go.
Notes & Key Terms
Translator Notes
Festus consults his advisory council (symbolion) — a standard group of legal advisors who assisted Roman governors. The response has a formal, almost formulaic quality: 'To Caesar you have appealed; to Caesar you shall go.' Once the appeal is granted, the case passes beyond Festus's jurisdiction. The divine purpose declared in 23:11 ('you must testify in Rome') now has its legal mechanism.
After some days had passed, King Agrippa and Bernice arrived at Caesarea to welcome Festus.
KJV And after certain days king Agrippa and Bernice came unto Caesarea to salute Festus.
Notes & Key Terms
Translator Notes
Agrippa II (Marcus Julius Agrippa, AD 27-c. 100) was the last of the Herodian dynasty. He ruled territories northeast of Galilee and had been granted authority over the Jerusalem temple and the appointment of high priests. Bernice was his sister; their relationship was the subject of scandalous rumors in antiquity (Josephus, Antiquities 20.145). Their visit to welcome the new governor was a diplomatic courtesy.
As they were spending several days there, Festus laid Paul's case before the king, saying, "There is a man left as a prisoner by Felix.
KJV And when they had been there many days, Festus declared Paul's cause unto the king, saying, There is a certain man left in bonds by Felix:
Notes & Key Terms
Translator Notes
Festus consults Agrippa because of Agrippa's expertise in Jewish religious matters. The phrase 'left as a prisoner by Felix' (kataleleimmenos hypo Felikos desmios) implicitly criticizes Felix's failure to resolve the case.
When I was in Jerusalem, the chief priests and the elders of the Jews presented their case against him, asking for a sentence of condemnation.
KJV About whom, when I was at Jerusalem, the chief priests and the elders of the Jews informed me, desiring to have judgment against him.
Notes & Key Terms
Translator Notes
Festus summarizes events for Agrippa. The Jewish leaders sought a katadiken ('condemnation, guilty verdict') — not merely a hearing but a predetermined outcome.
I answered them that it is not the custom of Romans to hand over any person before the accused meets the accusers face to face and has an opportunity to make a defense against the charge.
KJV To whom I answered, It is not the manner of the Romans to deliver any man to die, before that he which is accused have the accusers face to face, and have licence to answer for himself concerning the crime laid against him.
Notes & Key Terms
Translator Notes
Festus articulates a foundational principle of Roman law: the right of the accused to confront accusers and present a defense. This principle — confrontation and defense — is one of Rome's lasting contributions to Western legal tradition. Festus presents himself favorably to Agrippa as a defender of proper procedure.
So when they came together here, I made no delay but took my seat on the tribunal the very next day and ordered the man to be brought in.
KJV Therefore, when they were come hither, without any delay on the morrow I sat on the judgment seat, and commanded the man to be brought forth.
Notes & Key Terms
Translator Notes
Festus emphasizes his own efficiency — 'no delay' (anabolen medemian) — in contrast to Felix's two-year procrastination. The detail is accurate (cf. v. 6) and presents Festus in the best possible light before a royal audience.
When the accusers stood up, they brought no charge of the kind of crime I was expecting.
KJV Against whom when the accusers stood up, they brought none accusation of such things as I supposed:
Notes & Key Terms
Translator Notes
Festus's admission is revealing: he expected serious criminal charges (violent sedition, assassination plots) and found none. The word poneron ('evil, criminal') indicates he anticipated accusations of substantive wrongdoing under Roman law.
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.
KJV But had certain questions against him of their own superstition, and of one Jesus, which was dead, whom Paul affirmed to be alive.
Notes & Key Terms
Translator Notes
The word deisidaimonias can mean either 'religion' (neutral) or 'superstition' (pejorative). In a diplomatic context, Festus likely intends the neutral sense. His summary of the case — 'a certain Jesus who had died, whom Paul claimed to be alive' — is a remarkable outsider's reduction of the resurrection to its simplest terms. For Festus, it is a puzzling Jewish dispute; for the reader, it is the central claim of the entire book of Acts.
Since I was at a loss how to investigate these matters, I asked whether he wished to go to Jerusalem and be tried there regarding them.
KJV And because I doubted of such manner of questions, I asked him whether he would go to Jerusalem, and there be judged of these matters.
Notes & Key Terms
Translator Notes
Festus reframes his suggestion about Jerusalem as stemming from genuine perplexity (aporoumenos, 'being at a loss') rather than political favoritism. His version omits the motivation Luke attributed to him in verse 9 ('wanting to do the Jews a favor'). This is diplomatic self-presentation before Agrippa.
But when Paul appealed to be held for the decision of the Emperor, I ordered him to be kept in custody until I could send him to Caesar."
KJV But when Paul had appealed to be reserved unto the hearing of Augustus, I commanded him to be kept till I might send him to Caesar.
Notes & Key Terms
Translator Notes
The title Sebastos (Greek equivalent of Latin Augustus, 'the Revered One') refers to the reigning emperor, Nero (AD 54-68). At this point in his reign (c. AD 59-60), Nero's government was still relatively competent under the influence of Seneca and Burrus. The word diagnōsis ('decision, examination, hearing') is a legal term for the imperial court's review.
Then Agrippa said to Festus, "I would like to hear the man myself." "Tomorrow," said Festus, "you shall hear him."
KJV Then Agrippa said unto Festus, I would also hear the man myself. To morrow, said he, thou shalt hear him.
Notes & Key Terms
Translator Notes
Agrippa's interest — 'I would like to hear the man myself' (eboulomen kai autos tou anthropou akousai) — sets up the hearing in chapter 26. The imperfect eboulomen ('I was wishing, I have been wanting') suggests Agrippa had already heard about Paul and been curious. Festus's immediate 'Tomorrow' shows eagerness to accommodate the king.
So the next day Agrippa and Bernice came with great pomp and entered the audience hall, along with the military commanders and the prominent men of the city. At Festus's command, Paul was brought in.
KJV And on the morrow, when Agrippa was come, and Bernice, with great pomp, and was entered into the place of hearing, with the chief captains, and principal men of the city, at Festus' commandment Paul was brought forth.
Notes & Key Terms
Translator Notes
The scene is deliberately theatrical: royalty, military commanders, civic leaders — all assembled 'with great pomp' (meta polles phantasias). The Greek phantasia (from which 'fantasy' derives) means 'display, pageantry, spectacle.' Luke creates a vivid contrast: all the power of the world arrayed before one prisoner in chains, who turns out to be the most powerful person in the room.
Festus said, "King Agrippa, and all who are present with us, you see this man about whom the whole Jewish community has petitioned me, both in Jerusalem and here, shouting that he ought not to live any longer.
KJV And Festus said, King Agrippa, and all men which are here present with us, ye see this man, about whom all the multitude of the Jews have dealt with me, both at Jerusalem, and also here, crying that he ought not to live any longer.
Notes & Key Terms
Translator Notes
Festus introduces the case to the assembled dignitaries. His description of the Jewish community's united demand — 'shouting that he ought not to live' — frames the intensity of the opposition while implicitly distancing himself from their demands.
But I found that he had done nothing deserving death. And since he himself appealed to the Emperor, I decided to send him.
KJV But when I found that he had committed nothing worthy of death, and that he himself hath appealed to Augustus, I have determined to send him.
Notes & Key Terms
Translator Notes
Festus's declaration — 'nothing deserving death' (meden axion thanatou) — is another in the series of Roman acquittals that runs through Acts. He presents the appeal to Caesar as the reason for the transfer, though his own political maneuvering was a significant factor.
But 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 I may have something to write.
KJV Of whom I have no certain thing to write unto my lord. Wherefore I have brought him forth before you, and specially before thee, O king Agrippa, that, after examination had, I might have somewhat to write.
Notes & Key Terms
Translator Notes
Festus's problem is bureaucratic but revealing: he must send Paul to Rome with a written summary of charges, but he has no charges to write. The title 'my lord' (to kyrio) for the emperor was becoming common under Nero, though earlier emperors like Augustus had rejected it (Suetonius, Augustus 53). Agrippa's expertise in Jewish affairs makes him the ideal consultant.
For it seems to me unreasonable to send a prisoner without also indicating the charges against him."
KJV For it seemeth to me unreasonable to send a prisoner, and not withal to signify the crimes laid against him.
Notes & Key Terms
Translator Notes
The word alogon ('unreasonable, absurd, illogical') is a striking admission. It would indeed be absurd to send a prisoner to the emperor without articulated charges. The irony is thick: Rome's judicial system has failed to produce a single substantive charge against Paul, yet he remains imprisoned and is being sent for imperial trial.