Acts 25:13–27 Paul Before Festus and Agrippa
Quick Summary
Acts 25:13–27 describes King Agrippa II and his sister Bernice visiting Festus in Caesarea. Festus explains his dilemma about Paul: the Jews want him dead, but Festus finds no capital offense. Paul has appealed to Caesar, yet Festus has no clear charges to send with him. Agrippa expresses interest in hearing Paul, and Festus arranges a formal audience. The passage sets the stage for Paul's speech before Agrippa and reveals Festus's confusion about the case and his need for help formulating charges to send to Rome.
Introduction
Paul has appealed to Caesar. The decision is made. He will go to Rome. But Festus faces a problem: he must send a report explaining the charges against Paul, yet he has nothing substantial to write.
The accusations are religious, not criminal. They concern Jewish law and a man named Jesus whom Paul claims is alive. From a Roman perspective, this is not a matter for the emperor.
Into this situation comes King Agrippa II, a Jewish ruler with authority over some territories and oversight of the temple. He is accompanied by his sister Bernice. Their visit provides Festus an opportunity to consult someone knowledgeable about Jewish matters.
Festus explains his predicament. Agrippa, intrigued, asks to hear Paul. What follows will be one of the most important speeches in Acts—Paul's defense before a king.
Verse by Verse Breakdown of Acts 25:13–27 and Commentary
Acts 25:13
"After several days had passed, King Agrippa and Bernice arrived at Caesarea to welcome Festus."
King Agrippa II is the great-grandson of Herod the Great. He rules territories northeast of Judea and holds responsibility for appointing the high priest and overseeing temple affairs. Though his kingdom is small, his family connections and role in Jewish religious matters give him influence.
Bernice is his sister. Ancient sources report rumors of an incestuous relationship, though Luke does not comment on this. Bernice was previously married to her uncle Herod, king of Chalcis, and later to Polemo, king of Cilicia, before returning to live with Agrippa.
They come to Caesarea to welcome the new governor, a diplomatic courtesy. Their visit gives Festus an opportunity he needs.
Acts 25:14–15
"Since they were staying there several days, Festus laid Paul's case before the king, saying, 'There is a man here who was left in prison by Felix. When I was in Jerusalem, the chief priests and the elders of the Jews informed me about him and asked for a sentence of condemnation against him.'"
Festus explains the situation. Felix left Paul imprisoned. The Jewish leaders want Paul condemned.
Festus describes their approach as requesting "a sentence of condemnation." They were not seeking a fair trial. They wanted a predetermined guilty verdict.
Acts 25:16
"'I told them that it is not the custom of the Romans to hand over anyone before the accused has met the accusers face to face and has been given an opportunity to make a defense against the charge.'"
Festus articulates a key principle of Roman justice: the accused must face accusers and have opportunity to defend themselves. This was a foundational protection in Roman law.
Festus refused to condemn Paul without due process. This reflects Roman legal standards, though it also serves Festus's interests. He did not want to be seen as unjust or easily manipulated by local politics.
Acts 25:17–19
"'So when they met here, I lost no time, but on the next day took my seat on the tribunal and ordered the man to be brought. When the accusers stood up, they did not charge him with any of the crimes that I was expecting. Instead they had certain points of disagreement with him about their own religion and about a certain Jesus, who had died, but whom Paul asserted to be alive.'"
Festus recounts the trial. He convened court promptly and heard the accusations. But the charges were not what he expected.
Festus expected crimes—sedition, violence, desecration. Instead, the accusations concerned "their own religion" and "a certain Jesus, who had died, but whom Paul asserted to be alive."
Festus's description is revealing. He does not understand the significance of the resurrection. To him, it is a "point of disagreement" among Jews, not a matter of Roman concern.
Yet this "certain Jesus" is the heart of Paul's message. The entire conflict centers on whether Jesus rose from the dead. Festus sees this as trivial. Luke presents it as the issue that will determine Paul's fate and the fate of the world.
Acts 25:20
"'Since I was at a loss how to investigate these questions, I asked whether he wished to go to Jerusalem and be tried there on these charges.'"
Festus admits confusion. He does not know how to handle religious disputes. His solution was to send Paul to Jerusalem, where the Sanhedrin could adjudicate.
This framing is self-serving. Festus does not mention that his proposal was motivated by a desire to please the Jews (Acts 25:9). He presents it as reasonable judgment under uncertainty.
Acts 25:21
"'But when Paul appealed to be kept in custody for the decision of his Imperial Majesty, I ordered him to be held until I could send him to the emperor.'"
Paul's appeal changed everything. Once invoked, Festus had no choice but to honor it. Paul will be sent to Rome for Caesar's judgment.
Festus refers to the emperor as "his Imperial Majesty," a term of respect and protocol. The emperor at this time was Nero, who reigned from AD 54 to 68.
Acts 25:22
"Agrippa said to Festus, 'I would like to hear the man myself.' 'Tomorrow,' he said, 'you will hear him.'"
Agrippa is intrigued. As someone familiar with Jewish theology and politics, he wants to hear Paul's case personally.
Festus agrees immediately. This is exactly what he hoped for. Agrippa's presence and insight will help Festus formulate charges to send to Rome.
Acts 25:23
"So on the next day Agrippa and Bernice came with great pomp, and they entered the audience hall with the military tribunes and the prominent men of the city. Then Festus gave the order and Paul was brought in."
The setting is formal and grand. Agrippa and Bernice arrive with "great pomp"—ceremony, display, and royal dignity. The military commanders and city leaders are present. This is a state occasion.
Then Paul is brought in. The contrast is stark. Paul is a prisoner, bound in chains. The audience is powerful and prestigious. Yet Paul will command the room, not through status or ceremony, but through the power of his testimony.
Acts 25:24
"And Festus said, 'King Agrippa and all here present with us, you see this man about whom the whole Jewish community petitioned me, both in Jerusalem and here, shouting that he ought not to live any longer.'"
Festus addresses Agrippa and the assembly. He emphasizes the intensity of Jewish opposition. The "whole Jewish community" petitioned him. They shouted that Paul should die.
This is hyperbole. Not all Jews opposed Paul. But the leadership and those aligned with them were vocal and united in their hostility.
Acts 25:25
"'But I found that he had done nothing deserving death; and when he appealed to his Imperial Majesty, I decided to send him.'"
Festus states his conclusion: Paul has done nothing deserving death. This is significant. Despite the accusations and the pressure, Festus recognizes Paul's innocence.
Yet Paul is still being sent to Rome, not as a free man but as a prisoner. The appeal to Caesar compelled this, not a guilty verdict.
Acts 25:26–27
"'But 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 we have examined him, I may have something to write—for it seems to me unreasonable to send a prisoner without indicating the charges against him.'"
Here is Festus's dilemma. He must send Paul to Caesar, but he has "nothing definite" to write. The accusations are vague and religious. There is no clear Roman offense.
Festus needs Agrippa's help. He hopes that hearing Paul will clarify the charges. Otherwise, Festus will look incompetent, sending a prisoner to Caesar without being able to articulate why.
Festus recognizes the absurdity: "It seems to me unreasonable to send a prisoner without indicating the charges against him." Yet this is exactly his situation. Paul is going to Rome, but Festus cannot explain why in terms that make sense to Roman authorities.
This sets the stage for Paul's speech in Acts 26. What Festus cannot articulate, Paul will declare plainly: he is on trial because of the hope of Israel—the resurrection of the dead.
Acts 25:13–27 Meaning for Today
Acts 25:13–27 offers important lessons about witness, power, and the advancement of the gospel.
First, God orchestrates circumstances to provide platforms for witness. Festus's confusion became an opportunity for Paul to speak before King Agrippa. The church should trust that God opens doors for the gospel, even through unexpected means.
Second, the resurrection is the issue that divides. Festus could not understand why the resurrection of Jesus mattered. Yet this is the heart of the gospel. The church must proclaim the resurrection boldly, knowing it will provoke both belief and hostility.
Third, worldly power and ceremony do not intimidate the gospel. Agrippa and Bernice came with pomp. Paul came in chains. Yet Paul's message carries the power of God. Believers should not be overawed by wealth, status, or political power when bearing witness to Christ.
Fourth, confusion about the gospel is an opportunity for clarity. Festus admitted he did not understand the issues. Paul will use this as an opening to explain the faith clearly. When people express confusion about Christianity, it is not a problem—it is an invitation to explain the gospel.
Fifth, human systems often reveal their inadequacy when confronting the truth. Festus cannot formulate charges against Paul because Paul has done nothing wrong under Roman law. Yet Paul remains imprisoned. This exposes the injustice and limitations of earthly legal systems. The church should advocate for justice while recognizing that no human government perfectly reflects God's righteousness.
Finally, God's purposes advance through legal processes, political maneuvering, and human decisions. Paul's appeal moved him toward Rome. Festus's consultation with Agrippa provided a platform for testimony. God is sovereign over all these circumstances, using them to accomplish his will.
Acts 25:13–27 shows the stage being set for one of Paul's greatest speeches. What began as Festus's problem becomes Paul's opportunity to declare the gospel before a king.
Works Consulted
Bruce, F. F. The Book of the Acts. Revised edition. New International Commentary on the New Testament. Grand Rapids: Eerdmans, 1988.
Dunn, James D. G. The Acts of the Apostles. Epworth Commentaries. Peterborough: Epworth Press, 1996.
Johnson, Luke Timothy. The Acts of the Apostles. Sacra Pagina 5. Collegeville, MN: Liturgical Press, 1992.
Keener, Craig S. Acts: An Exegetical Commentary. Vol. 4, 24:1–28:31. Grand Rapids: Baker Academic, 2015.
Witherington, Ben, III. The Acts of the Apostles: A Socio-Rhetorical Commentary. Grand Rapids: Eerdmans, 1998.
Barrett, C. K. A Critical and Exegetical Commentary on the Acts of the Apostles. Vol. 2. International Critical Commentary. Edinburgh: T&T Clark, 1998.
Polhill, John B. Acts. New American Commentary 26. Nashville: Broadman, 1992.
New Revised Standard Version Bible.
See Also
Acts 25:1-12 Paul Appeals to Caesar
