Acts 25:9

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?

KJV (with Strong's)

But {G1161} Festus {G5347}, willing {G2309} to do {G2698} the Jews {G2453} a pleasure {G5485}, answered {G611} Paul {G3972}, and said {G2036}, Wilt thou {G2309} go up {G305} to {G1519} Jerusalem {G2414}, and there {G1563} be judged {G2919} of {G4012} these things {G5130} before {G1909} me {G1700}?

Complete Jewish Bible

But Festus, wanting to do the Judeans a favor, asked Sha’ul, “Would you be willing to go up to Yerushalayim and be tried before me there on these charges?”

Berean Standard Bible

But Festus, wishing to do the Jews a favor, said to Paul, “Are you willing to go up to Jerusalem to stand trial before me on these charges?”

American Standard Version

But Festus, desiring to gain favor with the Jews, answered Paul and said, Wilt thou go up to Jerusalem, and there be judged of these things before me?

Commentary

### SUMMARY
Festus, the newly appointed Roman governor, seeking to curry favor with the influential Jewish leaders, proposes to Paul that his trial be moved from Caesarea to Jerusalem, where he would still preside over the proceedings. This offer, motivated by political expediency rather than pure judicial impartiality, places Paul in a precarious position, forcing him to make a critical decision that would ultimately redirect the course of his imprisonment and ministry, aligning with God's sovereign plan.

### CONTEXT
* **Literary Context:** Acts 25:9 is situated within the broader narrative of the Apostle Paul's extended imprisonment and trials, which began in Jerusalem and continued in Caesarea. Following his arrest in [the temple](/acts/21-27 "Acts 21:27-36 - Paul's Arrest in the Temple"), Paul was brought before the Sanhedrin, where a plot to assassinate him was uncovered ([Acts 23:12-22](/acts/23-12 "Acts 23:12-22 - Plot Against Paul")). He was then transferred to Caesarea, where he was held by Governor Felix for two years ([Acts 24:27](/acts/24-27 "Acts 24:27 - Felix's Delay")). Upon Felix's replacement by Porcius Festus, the Jewish high priest and other prominent leaders immediately renewed their accusations against Paul, urging Festus to bring him back to Jerusalem. This verse captures Festus's calculated response to their demands, setting the stage for Paul's subsequent appeal to Caesar.

* **Historical & Cultural Context:** The Roman province of Judea was notoriously volatile, marked by frequent Jewish uprisings and deep-seated resentment towards Roman rule. Roman governors like Festus were constantly balancing the need to maintain law and order with the imperative to appease the local populace, especially the influential Jewish religious authorities. Gaining the "pleasure" or favor of the Jews was crucial for a new governor to establish his authority and prevent unrest. Jerusalem, as the religious and cultural center, held immense significance for the Jewish people, and having Paul, whom they considered a blasphemer and apostate, tried there would have been seen as a significant victory and a reaffirmation of their authority. The Roman legal system allowed for trials to be moved, but the governor retained ultimate jurisdiction, hence Festus's proposal to preside "before me" even in Jerusalem.

* **Key Themes:** This verse powerfully illustrates several key themes prevalent in the book of Acts. Firstly, it highlights the tension between **political expediency and true justice**. Festus's motivation to "do the Jews a pleasure" ([Acts 25:9](/acts/25-9 "Acts 25:9 - Festus's Political Motivation")) underscores how human authorities can compromise impartiality for political gain, a recurring motif in the trials of both Jesus and His apostles. Secondly, it showcases the **persistent opposition to the Gospel** from Jewish leaders, who relentlessly pursued Paul, even across gubernatorial changes. Their animosity, rooted in their rejection of Jesus as Messiah, drives much of the narrative in the latter half of Acts. Finally, it subtly foreshadows **God's sovereign plan** for Paul's ministry. Despite human machinations and unjust proceedings, God's promise that Paul would testify in Rome ([Acts 23:11](/acts/23-11 "Acts 23:11 - God's Promise to Paul")) continues to unfold, demonstrating divine providence overriding human intentions.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **willing (Greek, _thélō'_):** (G2309) This word denotes a determination or choice stemming from subjective impulse or preference. Here, it emphasizes Festus's active desire or inclination to please the Jews, highlighting his personal agenda rather than a detached judicial decision. It's not merely a passive acceptance but an active will.
* **pleasure (Greek, _cháris'_):** (G5485) While often translated as "grace" in a theological sense, in this context, _cháris_ refers to favor, goodwill, or gratification. Festus's aim was to gain the "favor" or "goodwill" of the Jews, indicating a political motive to establish a positive relationship with the influential local population, rather than to ensure a fair trial.
* **judged (Greek, _krínō'_):** (G2919) This verb means "to distinguish," "decide," or "to try judicially." Festus's proposal was for Paul to undergo a formal legal process, a trial, in Jerusalem. The nuance here is that while the process would be judicial, the underlying motivation for its location was not purely about justice but about political appeasement.

#### Verse Breakdown
* **"But Festus, willing to do the Jews a pleasure":** This opening clause immediately reveals Festus's motivation. The conjunction "But" (G1161, _dé_) signals a shift or contrast from the previous discussion (where Paul had asserted his innocence). Festus's "willingness" (G2309, _thélō_) to grant "pleasure" (G5485, _cháris_) to the Jews underscores his political calculation. He prioritizes establishing good relations with the local Jewish leadership over strict adherence to judicial impartiality or Paul's rights.
* **"answered Paul, and said,":** Festus directly addresses Paul, indicating the formal nature of the proceedings. This phrase sets up the governor's specific proposition to the prisoner.
* **"Wilt thou go up to Jerusalem,":** This is Festus's direct question and proposal to Paul. "Go up" (G305, _anabaínō_) accurately reflects the ascent in elevation from Caesarea on the coast to Jerusalem in the Judean hills. The question is posed as an option, but it carries the implicit pressure of Festus's desire to satisfy the Jews.
* **"and there be judged of these things before me?":** Festus clarifies the terms of the proposed transfer. The trial would still be a Roman one, presided over by him ("before me," G1909, _epí_ G1700, _emoû_), but it would take place in Jerusalem ("there," G1563, _ekeî_). This was Festus's attempt at a compromise: satisfying the Jews' desire for a Jerusalem trial while retaining Roman jurisdiction and oversight. "Of these things" (G4012, _perí_ G5130, _toútōn_) refers to the accusations brought against Paul by the Jewish leaders.

#### Literary Devices
The verse employs several literary devices to convey its meaning and impact. **Characterization** is evident in Festus's portrayal as a politically astute, yet morally compromised, Roman governor. His motivation to "do the Jews a pleasure" immediately establishes him as someone who prioritizes political expediency over impartial justice, contrasting sharply with the steadfastness of Paul. There is a subtle **Irony** in Festus's offer: while he presents it as a judicial option, it is clearly driven by an external, non-judicial agenda, undermining the very concept of a fair trial. Furthermore, the verse serves as a form of **Foreshadowing**. Festus's proposal, though seemingly a setback for Paul, ultimately precipitates Paul's appeal to Caesar, which providentially leads him closer to Rome, fulfilling the divine promise given to him earlier ([Acts 23:11](/acts/23-11 "Acts 23:11 - God's Promise to Paul")).

### THEOLOGICAL AND THEMATIC CONNECTIONS
Acts 25:9 powerfully illustrates the tension between human political maneuvering and divine sovereignty. Festus's desire to appease the Jewish leaders, driven by pragmatic concerns for provincial stability and personal favor, stands in stark contrast to the unfolding of God's redemptive plan. While human authorities may compromise justice for political gain, God's purposes are not thwarted. This incident highlights that even through unjust trials and human self-interest, God can orchestrate events to advance His kingdom and protect His servants, ensuring that His will ultimately prevails. It underscores the biblical truth that earthly powers are subject to the ultimate authority of God, who can use even their flawed decisions to achieve His perfect will.

* [Proverbs 21:1](/proverbs/21-1 "Proverbs 21:1 - The King's Heart in God's Hand")
* [Daniel 2:21](/daniel/2-21 "Daniel 2:21 - God Changes Times and Seasons")
* [Romans 13:1](/romans/13-1 "Romans 13:1 - Submission to Governing Authorities")

### REFLECTION AND APPLICATION
Acts 25:9 offers profound lessons for believers navigating a world where justice is often compromised by human agendas. We are reminded that earthly systems, even legal ones, are fallible and can be swayed by political pressure, personal ambition, or popular opinion. This should cultivate in us a discerning spirit, recognizing that not all decisions made by those in authority are purely just or righteous. Like Paul, who faced a politically motivated proposal, we are called to stand firm in our convictions, prioritizing truth and God's will above convenience or appeasement. Our ultimate trust must not be in human systems, but in the sovereign God who works all things, even injustice, for His purposes. This passage encourages us to pray for those in authority, to seek righteousness, and to remember that God's plan for His church and His people will ultimately prevail, regardless of the challenges or opposition we face.

#### Questions for Reflection
* **How does Festus's motivation in this verse challenge our assumptions about justice in earthly systems?**
* **In what ways might we be tempted to compromise truth or righteousness for the sake of "pleasing" others or avoiding conflict?**
* **How can we, like Paul, maintain steadfastness and trust in God's sovereignty when faced with unjust or politically motivated decisions?**

### FAQ
**Why did Festus want to "do the Jews a pleasure"?**

Answer: Festus was a new Roman governor in a volatile province. He had just arrived and needed to establish good relations with the influential Jewish leadership and populace to maintain peace and stability. Granting their request to have Paul's trial in Jerusalem, even if he still presided, was a political move designed to curry favor and avoid immediate unrest or opposition. It was a strategic decision to secure his position and ensure a smoother governorship, rather than a purely judicial one based on the merits of Paul's case or his rights as a Roman citizen. This desire for political expediency is a recurring theme in the Roman administration of Judea, as seen in the actions of his predecessor, Felix, who also left Paul imprisoned "to do the Jews a pleasure" ([Acts 24:27](/acts/24-27 "Acts 24:27 - Felix's Delay")).

### CHRIST-CENTERED FULFILLMENT
Acts 25:9, while detailing Paul's trial, subtly points to the greater narrative of Christ's own trials and the ultimate triumph of God's redemptive plan. Just as Festus, seeking to please the Jews, offered a compromised form of justice to Paul, so too did Pilate, "willing to content the people," deliver Jesus to be crucified despite finding no fault in Him ([Mark 15:15](/mark/15-15 "Mark 15:15 - Pilate Delivers Jesus")). Both instances reveal the tragic reality of human authorities prioritizing political expediency over divine truth and righteousness. Yet, in both cases, these seemingly unjust human decisions served God's sovereign purpose. Paul's journey to Rome, initiated by this very proposal and his subsequent appeal, directly fulfills Christ's promise that Paul would bear witness in the imperial capital ([Acts 23:11](/acts/23-11 "Acts 23:11 - God's Promise to Paul")). This echoes the ultimate fulfillment of God's plan through Christ's suffering and death, which, though a result of human injustice, was the preordained means for the salvation of the world ([Isaiah 53:5](/isaiah/53-5 "Isaiah 53:5-6 - The Suffering Servant"); [1 Peter 2:24](/1_peter/2-24 "1 Peter 2:24 - Christ Bore Our Sins")). Thus, Paul's trials, like Christ's, demonstrate that even when human systems fail and compromise, God's will is perfectly executed, leading to the advancement of His kingdom and the glorification of His Son.

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

Acts 24:27

But after two years Porcius Festus came into Felix' room: and Felix, willing to shew the Jews a pleasure, left Paul bound.

Acts 25:20

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.

Acts 12:3

And because he saw it pleased the Jews, he proceeded further to take Peter also. (Then were the days of unleavened bread.)

Mark 15:15

¶ And [so] Pilate, willing to content the people, released Barabbas unto them, and delivered Jesus, when he had scourged [him], to be crucified.

Acts 25:3

And desired favour against him, that he would send for him to Jerusalem, laying wait in the way to kill him.