Acts 25:13-22 · Bible study
Acts 25:13-22 Commentary: Paul's Witness Before Rulers
Greek · 11 what the commentators say
Meaning in one sentence
Why Luke records Agrippa and Bernice's visit, how it advances Paul's testimony before rulers, and what we learn about God's providence in prison.
Research Summary
- Meaning: Paul’s case reaches King Agrippa through Festus’s report; Agrippa’s curiosity leads to a formal hearing where Paul witnesses to the resurrection.
- Key words: δεισιδαιμονίας (deisidaimonia, religion/superstition, used neutrally here); χαρίζεσθαι (charizesthai, to grant a life as a favor); ζητήματα (zētēmata, disputed questions).
- Main debate: Whether Festus uses δεισιδαιμονίας respectfully or dismissively; most commentators (Vincent, Cambridge) read it as a noncommittal term appropriate to a mixed audience.
- Theological theme: God’s providence directs the civil and political process so that Paul testifies before rulers, fulfilling Acts 9:15.
- Best use: Preaching and teaching on witnessing under pressure, God’s timing, and the resurrection as the central Christian claim.
Translation Comparison
BSB Berean Standard Bible 2020
13After several days had passed, King Agrippa and Bernice came down to Caesarea to pay their respects to Festus.
14Since they were staying several days, Festus laid out Paul’s case before the king: “There is a certain man whom Felix left in prison.
15While I was in Jerusalem, the chief priests and elders of the Jews presented their case and requested a judgment against him.
16I 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.
17So 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.
18But when his accusers rose to speak, they did not charge him with any of the crimes I had expected.
19They only had some contentions with him regarding their own religion and a certain Jesus who had died, but whom Paul affirmed to be alive.
20Since 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.
21But 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.”
22Then Agrippa said to Festus, “I would like to hear this man myself.” “Tomorrow you will hear him,” Festus declared.
WEB World English Bible 2000
13Now when some days had passed, King Agrippa and Bernice arrived at Caesarea and greeted Festus.
14As he stayed there many days, Festus laid Paul’s case before the king, saying, “There is a certain man left a prisoner by Felix;
15about whom, when I was at Jerusalem, the chief priests and the elders of the Jews informed me, asking for a sentence against him.
16I answered them that it is not the custom of the Romans to give up any man to destruction before the accused has met the accusers face to face and has had opportunity to make his defense concerning the matter laid against him.
17When therefore they had come together here, I didn’t delay, but on the next day sat on the judgment seat and commanded the man to be brought.
18When the accusers stood up, they brought no charges against him of such things as I supposed;
19but had certain questions against him about their own religion and about one Jesus, who was dead, whom Paul affirmed to be alive.
20Being perplexed how to inquire concerning these things, I asked whether he was willing to go to Jerusalem and there be judged concerning these matters.
21But when Paul had appealed to be kept for the decision of the emperor, I commanded him to be kept until I could send him to Caesar.”
22Agrippa said to Festus, “I also would like to hear the man myself.” “Tomorrow,” he said, “you shall hear him.”
KJV King James Version 1769
13And after certain days king Agrippa and Bernice came unto Cesarea to salute Festus.
14And 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:
15About whom, when I was at Jerusalem, the chief priests and the elders of the Jews informed me, desiring to have judgment against him.
16To 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.
17Therefore, 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.
18Against whom when the accusers stood up, they brought none accusation of such things as I supposed:
19But had certain questions against him of their own superstition, and of one Jesus, which was dead, whom Paul affirmed to be alive.
20And because I doubted of such manner of questions, I asked him whether he would go to Jerusalem, and there be judged of these matters.
21But when Paul had appealed to be reserved unto the hearing of Augustus, I commanded him to be kept till I might send him to Cesar.
22Then Agrippa said unto Festus, I would also hear the man myself. To morrow, said he, thou shalt hear him.
ASV American Standard Version 1901
13Now when certain days were passed, Agrippa the king and Bernice arrived at Cæsarea, and saluted Festus.
14And as they tarried there many days, Festus laid Paul’s case before the king, saying, There is a certain man left a prisoner by Felix;
15about whom, when I was at Jerusalem, the chief priests and the elders of the Jews informed me, asking for sentence against him.
16To whom I answered, that it is not the custom of the Romans to give up any man, before that the accused have the accusers face to face, and have had opportunity to make his defence concerning the matter laid against him.
17When therefore they were come together here, I made no delay, but on the next day sat on the judgment-seat, and commanded the man to be brought.
18Concerning whom, when the accusers stood up, they brought no charge of such evil things as I supposed;
19but had certain questions against him of their own religion, and of one Jesus, who was dead, whom Paul affirmed to be alive.
20And I, being perplexed how to inquire concerning these things, asked whether he would go to Jerusalem and there be judged of these matters.
21But when Paul had appealed to be kept for the decision of the emperor, I commanded him to be kept till I should send him to Cæsar.
22And Agrippa said unto Festus, I also could wish to hear the man myself. To-morrow, saith he, thou shalt hear him.
YLT Young's Literal Translation 1898
13And certain days having passed, Agrippa the king, and Bernice, came down to Caesarea saluting Festus,
14and as they were continuing there more days, Festus submitted to the king the things concerning Paul, saying, `There is a certain man, left by Felix, a prisoner,
15about whom, in my being at Jerusalem, the chief priests and the elders of the Jews laid information, asking a decision against him,
16unto whom I answered, that it is not a custom of Romans to make a favour of any man to die, before that he who is accused may have the accusers face to face, and may receive place of defence in regard to the charge laid against him .
17`They, therefore, having come together--I, making no delay, on the succeeding day having sat upon the tribunal, did command the man to be brought,
18concerning whom the accusers, having stood up, were bringing against him no accusation of the things I was thinking of,
19but certain questions concerning their own religion they had against him, and concerning a certain Jesus who was dead, whom Paul affirmed to be alive;
20and I, doubting in regard to the question concerning this, said, If he would wish to go on to Jerusalem, and there to be judged concerning these things--
21but Paul having appealed to be kept to the hearing of Sebastus, I did command him to be kept till I might send him unto Caesar.'
22And Agrippa said unto Festus, `I was wishing also myself to hear the man;' and he said, `To-morrow thou shalt hear him;'
Darby Darby Bible 1890
13And when certain days had elapsed, Agrippa the king and Bernice arrived at Caesarea to salute Festus.
14And when they had spent many days there, Festus laid before the king the matters relating to Paul, saying, There is a certain man left prisoner by Felix,
15concerning whom, when I was at Jerusalem, the chief priests and the elders of the Jews laid informations, requiring judgment against him:
16to whom I answered, It is not [the] custom of the Romans to give up any man before that the accused have the accusers face to face, and he have got opportunity of defence touching the charge.
17When therefore they had come together here, without putting it off, I sat the next day on the judgment-seat and commanded the man to be brought:
18concerning whom the accusers, standing up, brought no such accusation of guilt as I supposed;
19but had against him certain questions of their own system of worship, and concerning a certain Jesus who is dead, whom Paul affirmed to be living.
20And as I myself was at a loss as to an inquiry into these things, I said, Was he willing to go to Jerusalem and there to be judged concerning these things?
21But Paul having appealed to be kept for the cognisance of Augustus, I commanded him to be kept till I shall send him to Caesar.
22And Agrippa [said] to Festus, I myself also would desire to hear the man. To-morrow, said he, thou shalt hear him.
Douay-Rheims Douay-Rheims Bible 1899
13And after some days, king Agrippa and Bernice came down to Caesarea, to salute Festus.
14And as they tarried there many days, Festus told the king of Paul, saying: A certain man was left prisoner by Felix.
15About whom, when I was at Jerusalem, the chief priests and the ancients of the Jews came unto me, desiring condemnation against him.
16To whom I answered: it is not the custom of the Romans to condemn any man, before that he who is accused have his accusers present and have liberty to make his answer, to clear himself of the things laid to his charge.
17When therefore they were come hither, without any delay, on the day following, sitting in the judgment seat, I commanded the man to be brought.
18Against whom, when the accusers stood up, they brought no accusation of this which I thought ill of:
19But had certain questions of their own superstition against him, and of one Jesus deceased, whom Paul affirmed to be alive.
20I therefore being in a doubt of this manner of question, asked him whether he would go to Jerusalem and there be judged of these things.
21But Paul, appealing to be reserved unto the hearing of Augustus, I commanded him to be kept, till I might send him to Caesar.
22And Agrippa said to Festus: I would also hear the man, myself. To-morrow, said he, thou shalt hear him.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Acts 25:13
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree this passage marks a critical turn: Paul, who has appealed to Caesar, is now brought to the attention of a Herodian king. Barnes and Clarke identify Agrippa II as the son of Herod Agrippa I (Acts 12), making him a Jewish ruler well placed to understand the dispute. Festus presents Paul’s case not as a legal necessity but as a topic of conversation after “many days” of social visit. Calvin notes the lapse of time underlines that Festus had no urgency about Paul: the governor was passing time, not progressing justice.
Yet the commentators also see God's hand. Calvin highlights that Paul’s chains become “famous”; the gospel gets a hearing before a royal audience it could not have gained otherwise. Vincent observes that Festus uses the neutral word δεισιδαιμονίας (religion, not superstition) when speaking to Agrippa, showing he treats Jewish beliefs with diplomatic care. Gill and Jamieson-Fausset-Brown note that Festus describes the charges as “certain questions” (ζητήματα) about “one Jesus, who was dead, whom Paul affirmed to be alive”, pagan shorthand that nonetheless names the resurrection. Every commentator sees here the fulfillment of Jesus' promise in Acts 1:8 that Paul would bear witness “to the ends of the earth,” even before kings.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Providential opportunity view: The visit of Agrippa is seen as God’s arrangement to fulfill Acts 9:15 – Paul will bear Jesus’ name before kings. The narrative highlights timing and curiosity as divine tools.
- Character study of Festus view: Festus appears as a competent but limited Roman official; his report reveals both his justice and his perplexity. This view focuses on the contrast between worldly legal systems and the gospel's claims.
- Legal and political background view: Emphasizes the historical and cultural dynamics: Agrippa’s role as Jewish authority, Festus’s need for advice, and the Roman legal principle of face-to-face accusation. The passage shows how political structures contain the spread of the gospel.
What is clear: All traditions agree that this passage records how King Agrippa II came to hear Paul speak, setting the stage for Paul’s defense in Acts 26, and that God used a routine visit to advance the witness to the resurrection.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Identity of Agrippa and Bernice | Both are historical figures: Agrippa II, son of Herod Agrippa I, and his sister Bernice. They came to Caesarea to welcome Festus (Clarke, Barnes, Vincent). | While most commentaries mention ancient reports of an incestuous relationship between Agrippa and Bernice (Vincent, Wesley), some focus only on their political role. The degree of historical certainty varies; Luke himself does not allude to it. |
| Meaning of δεισιδαιμονίας in verse 19 | The word can mean either 'religion' or 'superstition.' In context, Festus is speaking to a Jewish king, so it is likely a neutral or respectful term (Vincent, Cambridge). | A minority reading (KJV margin, older commentators) takes it as a pagan dismissal of Jewish beliefs. Most modern translations and scholars favor 'religion' to maintain diplomatic tone. |
| Festus's portrayal: just administrator or confused pagan? | Festus upholds Roman legal custom (v.16), which protects Paul. He acknowledges the charges are religious, not political (Gill, Calvin). | Some see Festus as fairly impartial (Barnes, Cambridge). Others (Calvin, Poole) note that his procrastination and subsequent request for Agrippa's advice reveal his inadequacy as a judge in matters of truth. |
Historical & Cultural Context
This passage sits in the final stage of Paul's two-year imprisonment in Caesarea. His predecessor, Felix, had left office, and the new procurator Porcius Festus had inherited the case. The arrival of Herod Agrippa II and his sister Bernice was a courtesy visit to welcome the new governor. Agrippa II ruled the small kingdom of Chalcis and had authority over the Jerusalem temple, including the power to appoint high priests. Festus, a Roman outsider, found himself tangled in a religious dispute he did not understand. Agrippa, by contrast, was both a Jew and a client king accustomed to Roman legal norms.
The setting is Caesarea Maritima, the Roman administrative capital and a showplace of Herodian and imperial architecture. Bernice, Agrippa’s sister, had been married to her uncle Herod of Chalcis and later lived with Agrippa; ancient historians (Josephus, Juvenal) report rumors of incest, which adds a morally complex note to the courtly scene. Yet Luke does not moralize. His focus is on the providential opening for Paul.
Festus's account to Agrippa highlights a core Roman legal principle: no one should be condemned without facing accusers and making a defense (v.16). The verb χαρίζεσθαι (“to give up” as a favor, used in v.11 and v.16) carries the sense of granting a life as a gift, something Festus refused to do. He thus presents himself as scrupulously just. When the Jewish leaders brought no political charges, only religious disputes “about their own religion and about one Jesus,” Festus admits he was at a loss. The word translated “perplexed” (ἀπορούμενος, v.20) means literally “without resources”, the governor had no legal category for a debate over whether a dead man was alive.
Paul’s appeal to Caesar had already locked the case into the imperial system. Now, through Agrippa’s curiosity, Paul gains a second hearing that becomes his most polished defense (Acts 26). The visit, then, is not filler but the means by which the gospel reaches the highest levels of Herodian power.
Textual Notes
The consulted sources note no significant textual variants that affect interpretation. The most noteworthy is in verse 15, where some manuscripts read καταδίκην (condemnation) instead of δίκην (judgment), a reading Clarke and the Cambridge Bible support as giving a stronger sense that the Jewish leaders sought a death sentence. This variant does not change the meaning, only its intensity.
Reception History
This passage has been read across traditions as a demonstration of God’s sovereignty over political processes. Early preachers (Chrysostom, Augustine) saw the meeting as providential: Paul, though a prisoner, gains an audience with the ruling house of Herod. Reformation-era commentators (Calvin, the Geneva Bible) emphasized that Festus’s perplexity exposes the world’s inability to comprehend the resurrection, while Agrippa’s curiosity becomes the occasion for Paul’s reasoned defense. In modern evangelical use, the text is often cited to encourage believers that their circumstances, even delays or confinement, are part of God’s plan to extend witness. Roman Catholic and Orthodox readings similarly highlight the orderly progression of Paul’s journey to Rome under God’s guidance, noting that even secular rulers unwittingly serve the spread of the gospel.
Preaching This Verse
Three-point outline
- A prisoner becomes the topic of conversation. Festus mentions Paul only after “many days” of socializing. God uses even casual talk to advance the gospel.
- A pagan governor confesses his confusion. Festus admits the charges are beyond him: a dispute about a dead man whom Paul says is alive. The resurrection disorients worldly wisdom.
- A Herodian king asks to hear for himself. Agrippa’s curiosity opens the door for a full testimony. God orchestrates the audience, not human strategy.
Five-point outline
- Divine timing: Agrippa and Bernice arrive “after certain days”, the pause sets up the providential meeting.
- Righteous procedure: Festus insists on Roman legal custom, protecting Paul from mob justice.
- No criminal charge: The accusers bring nothing political; the real offense is the resurrection.
- Roman dead end: Festus is “perplexed” because he cannot investigate a miracle. Human systems hit a wall when God is the issue.
- Curiosity prepares the heart: Agrippa says “I also would like to hear the man myself”, a desire that sets up Paul’s most eloquent witness.
Illustration hooks
- Office break room: A colleague mentions a news story about a local church dispute. You’re surprised when the conversation turns to what Christians actually believe. Like Festus, people often circle around the resurrection without landing on it.
- Airport delay: A long layover leads to a conversation with a stranger that unexpectedly touches on faith. The “many days” of waiting become an open door.
- Courtroom drama: A judge dismisses a case because the charges don’t fit the law, illustrating how the resurrection doesn’t fit any human category. It forces people to either dismiss it or investigate.
Questions your congregation is asking
- Does God care about the long waiting periods in my life, or am I just stuck?
- How can I talk about the resurrection to someone who sees it as a strange religious dispute?
- What do I do when the people in charge don’t understand my faith and treat it as a weird opinion?
Leading a Discussion
This passage shows how God used a routine political visit to give Paul a platform before a king. Festus, a Roman governor, found the resurrection impossible to fit into his legal categories. Agrippa, a Jewish king, was curious enough to listen. As you discuss, watch for how ordinary events become stages for the gospel.
Discussion questions
- Read Acts 25:13-14. Why do you think Luke mentions that Agrippa and Bernice were there “many days” before Festus brings up Paul? What does that tell us about the pace of God’s work?
- Festus summarizes Roman legal process in verse 16. What can we learn from his commitment to fairness? How does that reflect God’s own justice?
- In verse 18, Festus says the accusers “brought no charges of such things as I supposed.” What did he expect? Why does the actual accusation surprise a Roman official?
- Verse 19 contains the heart of the matter: “about one Jesus, who was dead, whom Paul affirmed to be alive.” How does this brief description capture the entire Christian faith? Why does Festus call it a “question” rather than a fact?
- Festus admits he was “perplexed” (verse 20). Have you ever felt at a loss to explain something about your faith to someone outside it? How did you handle that moment?
- Agrippa says he “would like to hear the man myself” (verse 22). What motivates his curiosity? Is it enough, or does it need to become something more?
- Where in your current situation might God be setting up a chance for you to speak about Jesus, even in an unlikely setting?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| I Samuel 13:10 | It came to pass that as soon as he had finished offering the burnt offering, behold, Samuel came; and Saul went out to meet him, that he might greet him. |
| I Samuel 25:14 | But one of the young men told Abigail, Nabal’s wife, saying, “Behold, David sent messengers out of the wilderness to greet our master; and he insulted them. |
| II Samuel 8:10 | then Toi sent Joram his son to King David to greet him and to bless him, because he had fought against Hadadezer and struck him; for Hadadezer had wars with Toi. Joram brought with him vessels of silver, vessels of gold, and vessels of bronze. |
| II Kings 10:13 | Jehu met with the brothers of Ahaziah king of Judah, and said, “Who are you?” They answered, “We are the brothers of Ahaziah. We are going down to greet the children of the king and the children of the queen.” |
| Mark 15:18 | They began to salute him, “Hail, King of the Jews!” |
| Acts 8:40 | But Philip was found at Azotus. Passing through, he preached the Good News to all the cities until he came to Caesarea. |
| Acts 25:23 | So on the next day, when Agrippa and Bernice had come with great pomp, and they had entered into the place of hearing with the commanding officers and the principal men of the city, at the command of Festus, Paul was brought in. |
| Acts 26:1 | Agrippa said to Paul, “You may speak for yourself.” Then Paul stretched out his hand, and made his defense. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
7 public-domain commentaries, condensed into plain language.
Calvin's Commentaries Reformed 1564
Calvin highlights how God's hidden providence worked through flawed human motives. Festus wanted entertainment for his guest, Agrippa felt shy curiosity, yet Paul was brought before them. The result was that the gospel gained a hearing, the faithful were strengthened, and even the enemies' malice was exposed, all beyond what anyone planned.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentary highlights the political and moral context: Festus turns to Herod Agrippa II, a Jewish king with a sinful reputation, for advice on Jewish law. Festus was perplexed by Paul's case, especially the mention of Jesus’ resurrection, and saw Agrippa as a useful consultant.
Gill's Exposition of the Bible Baptist 1748
Gill provides detailed historical background on King Agrippa II and his sister Bernice, noting their close and scandalous relationship. He observes that Festus, as a Roman governor, speaks of Jesus in dismissive terms as "one Jesus which was dead," showing his unfamiliarity with the Christian claim of the resurrection.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB draws attention to the irony in Festus's dismissive reference to "one Jesus." While Festus treats the resurrection as a trivial religious question, Paul kept affirming that this Jesus is alive. The commentator highlights the contrast between the Roman official's casual indifference and the staggering truth at the center of Paul's testimony.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry notes that Festus, a Roman governor, dismisses the Jewish charges against Paul as mere questions of their own religion, yet he cannot ignore the core claim: Paul insists that Jesus, whom the Jews say is dead, is alive. This reveals how the world’s courts
Vincent's Word Studies Evangelical 1887
Vincent notes that Festus calls the Jewish faith δεισιδαιμονιας, a word that can mean either religion or superstition. He deliberately left the meaning ambiguous to avoid insulting Agrippa while still implying the Roman view. Vincent also observes that Paul's repeated claim about the emperor uses an imperfect tense, suggesting an ongoing assertion.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley highlights the stark contrast between the frivolous accusations against Paul and the eternal weight of the question about Jesus being alive. He notes that Festus spoke coldly of matters of ultimate importance, and suggests the governor's doubt came only from neglecting the evidence that could have led to full conviction.