Acts Chapter 25
Paul’s Trial Before Festus
A. Paul appeals to Caesar to avoid a plot against his life.
1. (Acts 25:1-3) When Felix is replaced, Paul’s Jewish accusers decide to re-try the case against Paul.
“Now when Festus had come to the province, after three days he went up from Caesarea to Jerusalem. Then the high priest and the chief men of the Jews informed him against Paul; and they petitioned him, asking a favor against him, that he would summon him to Jerusalem; while they lay in ambush along the road to kill him.”
Luke records the transition of authority from Felix to Festus. The previous chapter concluded with Felix leaving Paul bound, and now Porcius Festus enters as the new governor. Whereas Felix was historically known as a corrupt and ruthless man, Festus was regarded as a more honorable leader. Ancient historians, such as Josephus, describe Festus as fair-minded and diligent. His immediate journey from Caesarea, the Roman capital of the province, to Jerusalem within three days of his arrival demonstrates his energy and determination to engage directly with the local leaders. This administrative decision reveals a measure of competence, and it also set the stage for God’s providence in Paul’s ongoing trial.
The Jewish leaders had not forgotten Paul even after two years had passed since his last hearing. The text says, “Then the high priest and the chief men of the Jews informed him against Paul”, showing that their hatred remained unrelenting. They had failed to secure a conviction under Felix, but their hostility did not fade with time. Instead of presenting legitimate charges, they schemed once again. Their petition was framed as a request for legal procedure, asking Festus to summon Paul back to Jerusalem. Yet their true intent was sinister, “while they lay in ambush along the road to kill him.” This demonstrates that their desire was not for justice, but for bloodshed.
Paul’s detention in Caesarea, though unjust, was in reality a divine shield. God was using Roman custody to protect His apostle from those who plotted murder. What looked like political delay was in fact providential preservation. It provided Paul a season of relative safety and rest after years of missionary hardship, and it positioned him exactly where God intended for his next steps toward Rome. As Proverbs 21:1 declares, “The king’s heart is in the hand of the Lord, like the rivers of water; He turns it wherever He wishes.” Festus was unaware, but his decision-making was being used by God to accomplish His larger purposes.
The Jewish leaders’ actions further expose the danger of religion divorced from true fellowship with God. These were men who claimed to serve the Lord, yet they were willing to lie, deceive, and commit murder to achieve their ends. The Lord Jesus warned of such religious hypocrisy in John 16:2, “They will put you out of the synagogues; yes, the time is coming that whoever kills you will think that he offers God service.” Here that prophecy was unfolding in Paul’s experience. If religion leads men to hatred, violence, and dishonesty, it is evidence that their devotion is not unto God but to the schemes of their own sinful hearts.
As one commentator observed, in Acts 23 the plot to kill Paul had been hatched by zealots, but here in Acts 25 the conspiracy was initiated by the leaders themselves. Corruption had escalated. The leaders of Israel, entrusted with guiding the people in righteousness, had instead descended into murderous scheming. This demonstrates the principle James teaches in James 1:15, “Then, when desire has conceived, it gives birth to sin; and sin, when it is full-grown, brings forth death.” The rejection of Christ had hardened their hearts, and now they opposed His messenger with escalating wickedness.
Paul’s Trial Before Festus
2. (Acts 25:4-6a) Festus refuses to put Paul on trial again in Jerusalem.
“But Festus answered that Paul should be kept at Caesarea, and that he himself was going there shortly. 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.’ And when he had remained among them more than ten days, he went down to Caesarea.”
Festus, newly in office, demonstrated wisdom in refusing to transfer Paul’s trial to Jerusalem. Whether he discerned the hidden motives of the Jewish leaders or not, his decision became another instrument of God’s providential protection over Paul’s life. God had already promised Paul in Acts 23:11, “Be of good cheer, Paul; for as you have testified for Me in Jerusalem, so you must also bear witness at Rome.” Every decision by Roman officials, whether knowingly or unknowingly, was being guided by the sovereign hand of God to ensure that promise was fulfilled.
Festus declared that Paul should remain in Caesarea, the proper place for a Roman hearing. This refusal thwarted the plot for ambush and murder along the road to Jerusalem. It highlights how God can use even secular authorities to accomplish His purposes and safeguard His servants. Proverbs 16:9 reminds us, “A man’s heart plans his way, but the Lord directs his steps.” The leaders schemed, but their plans were overturned by the providential direction of Festus’ response.
Festus then invited the Jewish authorities to accompany him to Caesarea if they wished to accuse Paul. This demonstrated both fairness and firmness. Festus showed willingness to hear the charges, yet he maintained proper Roman procedure and would not cater to their manipulative requests. By requiring the trial to be conducted in Caesarea, Festus upheld the integrity of Roman law and forced the Jewish leaders to confront Paul in a legitimate court rather than through an unlawful assassination.
3. (Acts 25:6b-8) Festus re-opens the trial in Caesarea.
“And the next day, sitting on the judgment seat, he commanded Paul to be brought. When 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, while 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.’”
When Festus returned to Caesarea, he wasted little time in addressing the matter. The text says, “the next day, sitting on the judgment seat, he commanded Paul to be brought.” This description emphasizes the seriousness of the proceedings. The “judgment seat” (Greek: bema) was the elevated platform where a Roman official would preside over legal cases. Once again, Paul stood as a solitary defendant, surrounded by hostile accusers, facing life-and-death consequences before a Gentile authority.
The Jewish leaders presented “many serious complaints against Paul, which they could not prove.” Their accusations likely repeated the same charges heard before Felix: that Paul desecrated the temple, violated the Law, and stirred up political unrest against Rome (Acts 24:5-6). Yet, as before, their claims lacked evidence. This recalls the experience of both Joseph in Genesis 39:13-18 and Daniel in Daniel 6:4-5, men who also suffered false accusations but were vindicated by God’s providence. Similarly, every Christian faces an accuser. Revelation 12:10 describes Satan as “the accuser of our brethren, who accused them before our God day and night.” Just as Paul had no human advocate, believers also stand accused. But the difference is that Christ Himself intercedes for us. Romans 8:33-34 assures us, “Who shall bring a charge against God’s elect? It is God who justifies. Who is he who condemns? It is Christ who died, and furthermore is also risen, who is even at the right hand of God, who also makes intercession for us.”
Paul’s response was both confident and comprehensive: “Neither against the law of the Jews, nor against the temple, nor against Caesar have I offended in anything at all.” In one sentence, Paul dismantled the threefold accusations against him—religious, ceremonial, and political. He affirmed his innocence before the Law, before the sacred temple, and before Roman authority. His integrity was so clear that even his enemies could not substantiate their claims. This is an example of the principle found in 1 Peter 2:12, “having your conduct honorable among the Gentiles, that when they speak against you as evildoers, they may, by your good works which they observe, glorify God in the day of visitation.” Paul’s life, though under constant attack, reflected the blamelessness of a servant of Christ.
Paul’s Trial Before Festus
4. (Acts 25:9-12) Paul appeals his case to Caesar.
“But 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?’ So 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. For 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.’ Then Festus, when he had conferred with the council, answered, ‘You have appealed to Caesar? To Caesar you shall go!’”
Festus, though generally upright as a governor, reveals his political pragmatism when the text says, “wanting to do the Jews a favor.” His position required him to maintain peace in Judea, a province notorious for its unrest and rebellious spirit against Roman authority. To keep the cooperation of the Jewish elite was advantageous, and thus Festus entertained their request. Yet in attempting to curry favor with them, he compromised the integrity of Roman justice. This highlights a consistent theme in Acts: the conflict between political expedience and true justice. Pilate condemned Jesus despite declaring His innocence; Felix left Paul imprisoned despite knowing he had done no wrong; now Festus is tempted to use Paul as a bargaining chip for political gain.
Festus asked Paul, “Are you willing to go up to Jerusalem and there be judged before me concerning these things?” His wording is careful. Paul’s Roman citizenship prevented Festus from simply ordering his transfer to Jerusalem, so he sought Paul’s consent. The governor was struggling to reach a decision, perhaps feeling pressure from the Jewish leaders. It is possible Festus knew of their murderous intentions, which would make his suggestion a subtle invitation to Paul’s execution. If he did not know, then it was merely a weak attempt to appease the Jews, but in either case, the outcome would have been the same: Paul’s death.
Paul, with clarity of mind and firmness of conviction, replied, “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.” He insisted on his legal rights as a Roman citizen, declaring that Caesarea—not Jerusalem—was the proper venue. Then, with courage and integrity, he added, “For if I am an offender, or have committed anything deserving of death, I do not object to dying.” Paul was not afraid of death itself, nor was he seeking to evade justice. He was willing to face capital punishment if he had truly broken the law. But he also refused to be handed over unjustly: “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.”
This was both a wise and courageous move. Paul discerned the trap and acted to avoid being murdered under the guise of a judicial proceeding. His appeal was not an act of cowardice but of prudence. He knew that martyrdom is never to be sought recklessly, and it was his responsibility to preserve his life for as long as God gave him opportunity to continue his mission. Paul believed he could receive a fairer hearing before Caesar than from his current situation, where Festus seemed increasingly sympathetic to the Jews. Furthermore, Paul’s legal appeal aligned perfectly with God’s promise in Acts 23:11, that he would one day testify in Rome. By invoking his right to appear before Caesar, Paul was directly advancing the providential plan of God.
To appeal to Caesar was the right of every Roman citizen. This was, in effect, to request judgment from the supreme court of the empire. The governor had no choice but to honor the appeal, and after consulting with his council of advisors, Festus declared, “You have appealed to Caesar? To Caesar you shall go!”
It is worth noting that Paul was appealing to Nero himself. At this point in history, Nero was still under the influence of his advisors Seneca and Burrus, and his early reign was considered relatively moderate and just. Only later would Nero descend into madness and become a notorious persecutor of Christians. Thus, Paul had no reason to expect unfair treatment. What Paul could not have known was that through this appeal, God was orchestrating the very path by which His apostle would carry the gospel to the heart of the empire.
Theologically, Paul’s decision illustrates that believers may rightly use legal systems and governments when they do not contradict God’s Word. John Calvin once observed, “God, who has appointed courts of law, also gives his people liberty to use them lawfully.” Paul did not shrink from asserting his rights, and in so doing, he preserved his life, advanced the gospel, and fulfilled prophecy.
Paul’s Hearing Before King Agrippa
1. (Acts 25:13-14a) Herod Agrippa and Bernice visit Caesarea.
“And after some days King Agrippa and Bernice came to Caesarea to greet Festus. When they had been there many days, Festus laid Paul’s case before the king.”
Luke now introduces a new phase in Paul’s trials: the involvement of King Herod Agrippa II and his sister Bernice. Agrippa II was the son of Herod Agrippa I, who had executed James the apostle and imprisoned Peter (Acts 12:1-3). He was also the great-grandson of Herod the Great, the ruler who sought to kill the infant Christ in Bethlehem (Matthew 2:16). The Herodian dynasty had consistently opposed the work of God, and now another Herod would hear the testimony of Paul.
Herod Agrippa II was a client-king under Rome, with authority over certain territories to the northeast of Judea. Although his political power was limited compared to earlier Herods, his influence was significant because the emperor entrusted him with oversight of the temple in Jerusalem, including the authority to appoint the high priest. This made him a man deeply entangled with Jewish religious affairs. Moreover, Agrippa was widely recognized as an expert in Jewish law and customs, which made him a valuable counselor for Festus, who was new to the region and inexperienced in Jewish disputes.
Alongside Agrippa was his sister Bernice. Historical records, such as those of Josephus and later Roman historians, report that she lived with Agrippa in such a manner that rumors of incestuous relations circulated throughout the empire. Though she was later romantically involved with the Roman general Titus (who destroyed Jerusalem in A.D. 70), her reputation was marred by scandal and immorality. This illustrates the moral corruption of the Herodian family, which consistently mingled political ambition with decadence and sin.
Festus, uncertain about how to handle Paul’s case, laid the matter before Agrippa. The text says, “Festus laid Paul’s case before the king.” Though Festus had already acknowledged there was no sufficient evidence to convict Paul, he still continued the investigation. This shows both his confusion and his desire to lean on Agrippa’s knowledge of Jewish religion to better frame Paul’s charges. Yet this hesitation also reflects the weakness of Festus as a judge. Roman law demanded evidence and clarity, and in Paul’s case, both were absent. Justice would have required his release, yet Festus stalled, preferring political safety over righteousness.
From another perspective, this was not simply a political delay but part of God’s providence. Paul’s hearing before Agrippa would provide an extraordinary opportunity for the gospel to be proclaimed before a king, fulfilling what Jesus foretold in Matthew 10:18, “You will be brought before governors and kings for My sake, as a testimony to them and to the Gentiles.” Though Agrippa had no jurisdiction to render judgment, his influence could shape Festus’ understanding and prepare the way for Paul’s journey to Rome. What seemed like human indecision was, in reality, God orchestrating events for His glory and for the advance of the gospel.
Paul’s Hearing Before King Agrippa
2. (Acts 25:14b-22) Festus explains the case involving Paul to the visiting King Agrippa.
“Saying: ‘There is a certain man left a prisoner by Felix, about whom the chief priests and the elders of the Jews informed me, when I was in Jerusalem, asking for a judgment against him. To 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.” Therefore 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. When the accusers stood up, they brought no accusation against him of such things as I supposed, but had some questions against him about their own religion and about a certain Jesus, who had died, whom Paul affirmed to be alive. And because I was uncertain of such questions, I asked whether he was willing to go to Jerusalem and there be judged concerning these matters. But when Paul appealed to be reserved for the decision of Augustus, I commanded him to be kept till I could send him to Caesar.” Then Agrippa said to Festus, “I also would like to hear the man myself.” “Tomorrow,” he said, “you shall hear him.’”
Festus recounted Paul’s case to King Agrippa, explaining how he inherited a lingering issue left unresolved by his predecessor, Felix. The Jewish leaders had pressed him for a quick condemnation of Paul, but Festus reminded Agrippa that Roman law required fairness. He declared, “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.” This principle of due process was one of the great strengths of Roman governance. Unlike the mob justice or religious manipulation the Jewish leaders desired, Roman law demanded evidence, testimony, and the right of defense. God used this legal system to preserve Paul’s life, much as He had used Roman law earlier when Paul invoked his rights as a citizen to avoid unlawful scourging (Acts 22:25).
Festus then admitted his surprise at the actual charges. “They brought no accusation against him of such things as I supposed, but had some questions against him about their own religion and about a certain Jesus, who had died, whom Paul affirmed to be alive.” Festus expected Paul to be accused of political crimes, treason, or rebellion—serious matters for Roman authority. Instead, he found the dispute centered on Jewish theology and the proclamation of Jesus’ resurrection. His dismissive phrase, “a certain Jesus,” reveals both his ignorance and indifference. To Festus, Jesus was an obscure figure of a minority religion; to Paul, He was the risen Son of God, the very center of history and eternity.
This contrast illustrates how the gospel was viewed in the ancient world. The “great” and “important” figures of the empire often had little knowledge of Christ. As Charles Spurgeon once remarked, multitudes in every generation remain as ignorant of Jesus as Festus was, and for this reason, the Church must never cease to proclaim Him. The world may dismiss Him as “a certain Jesus,” but the believer knows Him as the risen Lord who has conquered death.
Festus also recognized the heart of Paul’s message: “a certain Jesus, who had died, whom Paul affirmed to be alive.” Even through Festus’ limited understanding, the essentials of the gospel shine through—Christ crucified and risen. This echoes Paul’s own summary in 1 Corinthians 15:3-4, “For I delivered to you first of all that which I also received: that Christ died for our sins according to the Scriptures, and that He was buried, and that He rose again the third day according to the Scriptures.” The governor’s testimony proves that Paul’s preaching was consistent, clear, and focused on the death and resurrection of Christ. By implication, Paul also must have proclaimed the cross, for one could scarcely speak of Christ’s death without explaining that He was crucified for the sins of the world.
Festus concluded his explanation by noting Paul’s appeal to Caesar. This was his legal right as a Roman citizen, and once invoked, Festus had no choice but to honor it. However, he faced a political difficulty: what charge could he send to Caesar when no valid crime had been proven? This dilemma set the stage for Agrippa’s involvement.
Agrippa, intrigued, responded, “I also would like to hear the man myself.” This curiosity was no accident but another providential opportunity for Paul to bear witness to Christ before rulers, as Jesus had foretold in Matthew 10:18, “You will be brought before governors and kings for My sake, as a testimony to them and to the Gentiles.” Paul had already stood before Felix and Festus; now he would proclaim Christ before Agrippa. What the Jewish leaders intended for evil, God was turning into a platform for the gospel.
Paul’s Hearing Before King Agrippa
3. (Acts 25:23) Paul the prisoner is brought before Agrippa, Bernice, and Festus.
“So 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.”
The following day unfolded with great ceremony. Luke describes Agrippa and Bernice entering with “great pomp” into the auditorium, accompanied by Roman commanders and the most prominent men of Caesarea. This was not merely a judicial proceeding but a staged spectacle. The grandeur of the scene reflected the pride of human power and prestige. Military officials, civic leaders, and royal guests were all assembled in a public display of authority and importance.
Into this assembly Paul was brought—not as a guest of honor, but as a prisoner in chains. All the pomp and pageantry was designed to highlight the supposed greatness of the dignitaries present, while Paul was meant to appear small, weak, and insignificant. Yet from heaven’s perspective, the true measure of greatness was reversed. Paul stood as the ambassador of the King of kings, bearing a dignity and authority greater than all those who sat in judgment over him.
The irony here is profound. The rulers believed themselves to be the important figures of the day, yet history remembers Paul far more than Festus, Bernice, or even Agrippa. As one scholar noted, “All these very important people would have been greatly surprised, and not a little scandalized, could they have foreseen the relative estimates that later generations would form of them and of the prisoner who now stood before them to state his case.” The world’s assessment of greatness is temporary, but God’s evaluation is eternal. As Jesus said in Luke 16:15, “For what is highly esteemed among men is an abomination in the sight of God.”
4. (Acts 25:24-27) Festus makes an opening statement at the hearing of Paul before Agrippa.
“And 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. But when I found that he had committed nothing deserving of death, and that he himself had appealed to Augustus, I decided to send him. I 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. For it seems to me unreasonable to send a prisoner and not to specify the charges against him.’”
Festus began by acknowledging the seriousness of the accusations brought against Paul. The Jewish leaders had passionately declared that Paul was not fit to live. Yet Festus openly admitted, “I found that he had committed nothing deserving of death.” This clear statement of Paul’s innocence, recorded by Luke, is important. Once again, the Roman authorities confirmed that Paul was guilty of no crime worthy of punishment. Like Jesus before him, Paul was repeatedly declared innocent, yet held as a prisoner for political convenience.
Festus explained that Paul’s appeal to Caesar had forced his hand. He was bound by Roman law to send Paul to Rome, but he faced a practical problem: he had no clear charges to forward with the prisoner. To send Paul without a specified accusation would make Festus look incompetent before the emperor. Thus he arranged this hearing before Agrippa, hoping the king’s knowledge of Jewish customs could help craft a convincing report.
His statement underscores the absurdity of Paul’s continued imprisonment: “It seems to me unreasonable to send a prisoner and not to specify the charges against him.” This was the dilemma of the Roman governor: he held a man against whom no formal charges could be sustained. The entire spectacle exposed the weakness of human authority when it prioritizes politics over truth.
Theologically, Paul’s situation reminds believers that God can use even unjust trials and corrupt systems to advance His purposes. Paul’s chains were not a defeat but a platform. The gospel was about to be preached in the most influential courtroom yet, and eventually in the heart of Rome itself. What Festus saw as a political headache was in reality part of the fulfillment of God’s plan spoken to Paul in Acts 9:15, “Go, for he is a chosen vessel of Mine to bear My name before Gentiles, kings, and the children of Israel.”
