Acts 25:16

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.

KJV (with Strong's)

To {G4314} whom {G3739} I answered {G611},{G3754} It is {G2076} not {G3756} the manner {G1485} of the Romans {G4514} to deliver {G5483} any {G5100} man {G444} to {G1519} die {G684}, before {G4250} that {G2228} he which is accused {G2723} have {G2192} the accusers {G2725} face to face {G2596}{G4383},{G5037} and have {G2983} licence {G5117} to answer for himself {G627} concerning {G4012} the crime laid against him {G1462}.

Complete Jewish Bible

My answer to them was that it is not the custom with Romans to give up an accused man just to grant a favor, before he has met his accusers face to face and had the opportunity to defend himself against the charge.

Berean Standard Bible

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.

American Standard Version

To 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.

Commentary

### SUMMARY
In Acts 25:16, the Roman governor Festus articulates a fundamental principle of Roman jurisprudence to King Agrippa II and Bernice, explaining why he could not summarily condemn the apostle Paul. He asserts that Roman custom dictates that no man should be delivered to death without first confronting his accusers face to face and being granted the opportunity to answer for himself concerning the charges laid against him. This declaration underscores the Roman commitment to due process, contrasting sharply with the Jewish leaders' desire for a swift, biased conviction and highlighting the legal safeguards that inadvertently served God's sovereign plan for Paul.

### CONTEXT
* **Literary Context:** This verse is part of Festus's detailed explanation to King Agrippa II and Bernice regarding the case of Paul, whom he inherited as a prisoner from his predecessor, Felix. Festus had recently arrived in Caesarea and was immediately confronted by Jewish leaders from Jerusalem, who renewed their vehement accusations against Paul and demanded his transfer to Jerusalem for trial, secretly plotting an ambush to kill him along the way. Festus refused this demand, insisting on a proper trial in Caesarea. He then convened a tribunal where Paul's accusers presented their case, but Paul was given the opportunity to defend himself, as recounted in [Acts 25:6-8](/acts/25-6-8 "Acts 25:6-8 - Paul's Trial Before Festus"). Festus's statement in [Acts 25:16](/acts/25-16 "Acts 25:16 - Festus Explains Roman Due Process") serves as his justification for upholding Paul's rights, explaining the Roman legal principles that guided his actions and prevented him from yielding to the political pressure of the Jewish Sanhedrin. This narrative arc sets the stage for Paul's subsequent appeal to Caesar, a pivotal moment in his journey to Rome, as foreshadowed in [Acts 23:11](/acts/23-11 "Acts 23:11 - The Lord's Promise to Paul").
* **Historical & Cultural Context:** The Roman Empire was renowned for its sophisticated legal system, which emphasized principles of justice, due process, and the protection of citizens' rights, even for those accused of crimes. While not always perfectly applied, the ideal of Roman law included the right to confront accusers (the principle of *coram accusatore*) and the right to present a defense (*ius respondendi*). Caesarea Maritima, where these events transpired, was the administrative capital of the Roman province of Judea, making it the appropriate venue for a Roman governor's tribunal. Festus, as a Roman governor, was expected to administer justice according to Roman law, even when dealing with provincial matters and local customs. This commitment to legal procedure stood in stark contrast to the often summary and politically motivated judgments sought by some Jewish authorities, who, in Paul's case, were driven more by religious animosity than by a desire for impartial justice. The Roman legal framework, as articulated by Festus, provided a crucial bulwark against arbitrary condemnation.
* **Key Themes:** This verse contributes significantly to several overarching themes within the book of Acts. Firstly, it highlights the **fairness and impartiality of Roman justice**, at least in principle, providing a counterpoint to the persistent, often baseless, accusations leveled against Paul by Jewish leaders. This theme is further developed as Paul repeatedly finds protection and a platform for his defense within the Roman legal system, as seen in his trials before Felix ([Acts 24](/acts/24 "Acts 24 - Paul Before Felix")) and Festus. Secondly, it underscores the **divine providence and sovereignty of God** in protecting His servant. Despite intense opposition, plots against his life, and political maneuvering, God uses the very structures of the Roman Empire to ensure Paul's safety and facilitate his ultimate journey to Rome, fulfilling the divine promise given to Paul in [Acts 23:11](/acts/23-11 "Acts 23:11 - The Lord's Assurance to Paul"). Lastly, the verse implicitly emphasizes the **integrity required of governing authorities**, as Festus, a pagan official, upholds established legal principles even under significant pressure, serving as an example of righteous governance.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **manner (Greek, _éthos'_):** From *ethō*, meaning "a usage (prescribed by habit or law)." This term signifies a deeply ingrained custom or established legal tradition, not merely a preference or a temporary policy. Festus is appealing to a fundamental, recognized principle of Roman jurisprudence that was expected to be upheld by all Roman officials. It denotes the standard, habitual way of conducting legal proceedings.
* **accused (Greek, _katēgoréō'_):** From *katēgoros*, meaning "to be a plaintiff, i.e., to charge with some offense." This verb describes the act of formally bringing charges against someone in a legal setting. It highlights the adversarial nature of the legal process, where one party (the accusers) formally levels allegations against another (the accused), necessitating a structured response.
* **crime laid against him (Greek, _énklēma'_):** From *enkaléō*, meaning "an accusation, i.e., offense alleged." This noun refers to the specific charge or formal accusation brought against an individual. In a legal context, it is the precise wrongdoing or offense that the accused must answer for, emphasizing that the defense must be directly related to the specific allegations presented.

#### Verse Breakdown
* **"To whom I answered, It is not the manner of the Romans to deliver any man to die,"**: Festus begins by stating a foundational principle of Roman law. He clarifies that it is contrary to Roman custom (their established legal practice) to hand over any individual for execution or condemnation without proper legal proceedings. This highlights the Roman commitment to due process, contrasting with the Jewish leaders' desire for a summary judgment or extra-legal transfer that could lead to Paul's death.
* **"before that he which is accused have the accusers face to face,"**: This clause specifies a critical element of Roman due process: the right of confrontation. The accused person must be brought into direct presence of those who are leveling charges against him. This ensures transparency, allows the accused to hear the specific allegations directly, and prevents secret accusations or convictions based on hearsay, promoting fairness in the legal system.
* **"and have licence to answer for himself concerning the crime laid against him."**: This final part emphasizes the right to defense. The accused must be granted the "licence" or opportunity (literally "place" or "space") to present their own counter-arguments, explanations, or evidence in response to the specific "crime laid against him." This ensures that the accused is not condemned unheard and has a full opportunity to refute the charges, which is a cornerstone of a just legal system.

#### Literary Devices
The passage employs several literary devices to convey its message effectively. **Exposition** is prominent, as Festus clearly and directly explains the Roman legal procedure, providing insight into the administrative workings of the Empire. There is a subtle **Contrast** implied between the Roman commitment to due process and the Jewish leaders' desire for a swift, perhaps prejudiced, condemnation of Paul. The language used is highly **Legal Language**, reflecting the formal and procedural nature of the Roman judicial system, with terms like "manner," "accused," "accusers," "licence to answer," and "crime laid against him" all contributing to this formal tone. This precise legal terminology underscores the gravity and established nature of the principles Festus is articulating.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Acts 25:16 powerfully illustrates how God's sovereign plan can unfold even through the established legal and political systems of the world. Festus's adherence to Roman due process, though motivated by his duty as a governor, inadvertently served to protect Paul and advance the gospel's trajectory towards Rome. This demonstrates that God is not limited by human opposition or political machinations; rather, He can use the very structures designed by humanity, even secular ones, to achieve His divine purposes. The principle of fair trial, confrontation of accusers, and the right to defense, articulated here, resonates with broader biblical themes of justice, truth, and the protection of the innocent, reminding believers that God values righteous judgment and often works through imperfect human systems to uphold it.

* [Deuteronomy 19:15](/deuteronomy/19-15 "Deuteronomy 19:15 - Requirement for Multiple Witnesses")
* [Proverbs 18:17](/proverbs/18-17 "Proverbs 18:17 - The First to Plead His Case Seems Right")
* [John 7:51](/john/7-51 "John 7:51 - Nicodemus's Defense of Jesus")

### REFLECTION AND APPLICATION
Festus's declaration in Acts 25:16 offers profound insights for contemporary reflection and application. It reminds us of the inherent value of due process and the protection of individual rights, principles that find echoes in God's own character of justice and fairness. In a world often characterized by hasty judgments, social media trials, and the erosion of presumption of innocence, this verse calls believers to champion equitable systems, to listen to all sides of a story, and to resist the urge to condemn without full understanding. It also serves as a powerful reminder that God is sovereign over all earthly authorities and institutions. Even when facing seemingly insurmountable obstacles or unjust accusations, we can trust that God is at work, orchestrating events—even through the adherence of pagan officials to their own laws—to accomplish His purposes and protect His people. Our call is to live righteously, speak truth, and trust in His unfailing providence, knowing that He can turn even legal challenges into opportunities for His name to be glorified.

#### Questions for Reflection
* **How does Festus's adherence to Roman law challenge or affirm our understanding of justice in secular governing systems today?**
* **In what ways might we, as individuals or communities, be tempted to bypass due process or make hasty judgments, and how can we apply the principles of Acts 25:16 to our interactions?**
* **How does the realization that God uses even secular legal systems for His purposes encourage you when facing difficult or unjust situations?**

### FAQ

**What was the "manner of the Romans" that Festus referred to?**

Answer: The "manner of the Romans" refers to their established legal custom and principles of due process. Specifically, Festus highlights two key aspects: first, that it was not their practice to condemn anyone to death without a proper trial, and second, that the accused must be allowed to confront their accusers "face to face" and be given a full opportunity to "answer for himself concerning the crime laid against him." This commitment to a fair hearing, the right of confrontation, and the right to defense were foundational elements of Roman jurisprudence, distinguishing it from more arbitrary or summary forms of justice. This principle is seen throughout the Roman legal interactions in Acts, such as Paul's defense before Felix in [Acts 24](/acts/24 "Acts 24 - Paul's Defense Before Felix").

**Why was it important for Paul to have his accusers "face to face" and "licence to answer for himself"?**

Answer: These provisions were crucial safeguards against false accusations and arbitrary condemnation. The requirement for accusers to be "face to face" (Greek: *kata prosōpon*, literally "according to face") ensured that the charges were made openly and directly, preventing secret or anonymous accusations and allowing the accused to identify their detractors. Having "licence to answer for himself" (Greek: *topon apologías labeín*, literally "to receive a place of defense" or "opportunity for defense") meant that Paul was granted the full right to present his own case, refute the charges, and call witnesses, ensuring that his side of the story was heard before any judgment was rendered. These rights were fundamental to a just legal process, preventing a conviction based solely on the prosecution's claims and upholding the principle of innocent until proven guilty, as also reflected in Old Testament law in [Deuteronomy 17:6](/deuteronomy/17-6 "Deuteronomy 17:6 - Two or Three Witnesses Required").

### CHRIST-CENTERED FULFILLMENT
While Acts 25:16 directly describes a Roman legal custom, its underlying principles of justice, truth, and the right to defense find profound echoes and ultimate fulfillment in the person and work of Jesus Christ. Jesus, the perfectly innocent Lamb of God, was denied every aspect of the due process that Festus here champions. He faced false accusations without proper witnesses ([Matthew 26:59-60](/matthew/26-59-60 "Matthew 26:59-60 - False Witnesses Against Jesus")), was condemned by a biased religious court ([Mark 14:64](/mark/14-64 "Mark 14:64 - Jesus Condemned by the Sanhedrin")), and was delivered to death by a Roman governor, Pilate, who knew Him to be innocent yet succumbed to political pressure ([John 19:4-6](/john/19-4-6 "John 19:4-6 - Pilate Declares Jesus Innocent")). Jesus, though having "licence to answer for himself," often remained silent, fulfilling prophecy and bearing the sins of humanity ([Isaiah 53:7](/isaiah/53-7 "Isaiah 53:7 - He Was Oppressed and Afflicted")). Thus, the very legal principles that protected Paul pointed to the profound injustice suffered by Christ, whose perfect sacrifice became the ultimate act of divine justice, taking away the "crime laid against" all who believe in Him ([2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin for Us")). In Christ, the innocent was condemned so that the guilty might be acquitted, demonstrating God's perfect justice and boundless mercy.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

John 7:51

Doth our law judge [any] man, before it hear him, and know what he doeth?

Deuteronomy 19:17

Then both the men, between whom the controversy [is], shall stand before the LORD, before the priests and the judges, which shall be in those days;

Deuteronomy 19:18

And the judges shall make diligent inquisition: and, behold, [if] the witness [be] a false witness, [and] hath testified falsely against his brother;

Acts 23:30

And when it was told me how that the Jews laid wait for the man, I sent straightway to thee, and gave commandment to his accusers also to say before thee what [they had] against him. Farewell.

Proverbs 18:17

¶ [He that is] first in his own cause [seemeth] just; but his neighbour cometh and searcheth him.

Acts 25:4

But Festus answered, that Paul should be kept at Caesarea, and that he himself would depart shortly [thither].

Acts 25:5

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.