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.
Acts 25:16 nkjv
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.'
Acts 25:16 niv
"I told them that it is not the Roman custom to hand over anyone before they have faced their accusers and have had an opportunity to defend themselves against the charges.
Acts 25:16 esv
I answered them that it was not the custom of the Romans to give up anyone before the accused met the accusers face to face and had opportunity to make his defense concerning the charge laid against him.
Acts 25:16 nlt
I pointed out to them that Roman law does not convict people without a trial. They must be given an opportunity to confront their accusers and defend themselves.
Acts 25 16 Cross References
| Verse | Text | Reference |
|---|---|---|
| Deut 19:15 | "A single witness shall not suffice against a person for any crime... On the evidence of two or of three witnesses a matter shall be established." | Need for multiple witnesses |
| Num 35:30 | "If anyone kills a person, the murderer shall be put to death on the evidence of witnesses, but no one shall be put to death on the evidence of one witness." | Requirement for witnesses in capital cases |
| Matt 18:16 | "If he does not listen, take one or two others along with you, that every charge may be established by the evidence of two or three witnesses." | Principle of witness for judgment |
| John 7:51 | "Does our law judge a man without first giving him a hearing and learning what he does?" | Importance of hearing the accused |
| Rom 13:3-4 | "For rulers are not a terror to good conduct... he is God’s servant for your good. But if you do wrong, be afraid, for he does not bear the sword in vain." | Rulers administer justice |
| 1 Pet 2:13-14 | "Be subject for the Lord’s sake to every human institution... For this is the will of God, that by doing good you should put to silence the ignorance of foolish people." | Submit to authorities for justice |
| Prov 18:17 | "The first to plead his case seems right, until another comes and examines him." | Hear both sides of a case |
| Prov 17:15 | "He who justifies the wicked and he who condemns the righteous are both alike an abomination to the Lord." | God condemns unfair judgment |
| Exod 23:7 | "Keep far from a false charge, and do not kill the innocent and righteous, for I will not acquit the wicked." | Warning against false charges |
| Job 13:15-18 | "Though he slay me, I will hope in him; yet I will argue my case before him." | Desire to present one's defense |
| Zech 3:1-2 | "Then he showed me Joshua the high priest standing before the angel of the Lord, and Satan standing at his right hand to accuse him." | Satan as the accuser (spiritual context) |
| Rev 12:10 | "For the accuser of our brothers has been thrown down, who accuses them day and night before our God." | Satan as the accuser (New Testament) |
| Isa 50:8 | "He who vindicates me is near. Who will contend with me? Let us stand together." | Assurance of vindication |
| Luke 23:14-15 | "I found in him no guilt. Neither did Herod, for he sent him back to us. Look, nothing deserving death has been done by him." | Pilate found no fault in Jesus |
| John 18:38 | "Pilate went back outside to the Jews and said to them, 'I find no guilt in him.'" | Pilate declares Jesus innocent |
| Mark 14:55-60 | "Now the chief priests and the whole council were seeking testimony against Jesus to put him to death, but they found none." | False accusations against Jesus |
| Matt 26:59-60 | "Now the chief priests and the whole Sanhedrin were seeking false testimony against Jesus that they might put him to death, but they found none." | Conspiracy of false witnesses |
| Acts 22:25-29 | "Is it lawful for you to flog a man who is a Roman citizen and uncondemned?" | Paul asserts Roman citizen's rights |
| Acts 23:27 | "This man was seized by the Jews and was about to be killed by them, when I came upon them with the guard and rescued him, having learned that he was a Roman citizen." | Paul's protection by Roman law |
| Acts 25:11 | "If then I am a wrongdoer and have committed anything for which I deserve to die, I do not seek to escape death. But if there is nothing to their charges, no one can give me up to them. I appeal to Caesar." | Paul appeals to Caesar for due process |
| Acts 24:10 | "Paul replied... I am glad to make my defense, because I know that for many years you have been a judge over this nation." | Paul's various defenses against accusations |
| Acts 26:1 | "Then Agrippa said to Paul, 'You have permission to speak for yourself.' So Paul stretched out his hand and made his defense." | Paul granted opportunity for defense |
| 1 Tim 5:19 | "Do not admit a charge against an elder except on the evidence of two or three witnesses." | Ecclesiastical legal principle |
Acts 25 verses
Acts 25 16 Meaning
Acts 25:16 clarifies the fundamental principle of Roman jurisprudence articulated by Governor Festus regarding the apostle Paul's case. It states that Roman law forbids handing over an accused person for execution before they have personally confronted their accusers and been granted the opportunity to defend themselves against the charges brought against them. This declaration emphasizes the Roman commitment to due process, ensuring fairness and preventing arbitrary judgment, especially in capital cases.
Acts 25 16 Context
Chapter 25 of Acts finds the Roman governor Festus newly arrived in Judea, inheriting the ongoing case of Paul, who had been imprisoned by his predecessor, Felix, for two years. Jewish leaders immediately press Festus to condemn Paul or to send him to Jerusalem, planning an ambush along the way. Festus, desiring to gain favor with the Jews while also upholding Roman law, hears the case in Caesarea. He offers to send Paul to Jerusalem for trial, but Paul, aware of the dangers and his rights as a Roman citizen, appeals to Caesar. This verse, Acts 25:16, is Festus's explanation to King Agrippa II and Bernice about the Roman legal procedures when discussing Paul's appeal and the ambiguity of the charges against him. It highlights Festus's recognition that, despite pressure, Roman law provided specific protections against summary judgment.
Acts 25 16 Word analysis
- To whom I answered: Festus is explaining Roman policy to King Agrippa and Bernice, clarifying the procedures. This sets the stage for Paul's defense.
- It is not the manner (ἔθος - ethos): Denotes a established custom, habit, or standard of behavior, a core principle embedded in Roman law and governance. This was a foundational legal and ethical standard for Roman officials.
- of the Romans: Emphasizes the origin and authority of the stated legal principle. It's a statement about the imperial system of justice, presenting it as principled.
- to deliver (ἐκδίδωμι - ekdidōmi): Means "to give up," "hand over," specifically for punishment or execution. Festus implies a direct handover without proper trial, which is against their custom.
- any man to die (ἄνθρωπον εἰς ἀπώλειαν - anthrōpon eis apōleian): Literally "a man into destruction/perishing." This highlights the gravity of capital punishment and the irreversible nature of such a decision. Roman law recognized the severe consequences of life-or-death judgments.
- before that he which is accused (κατηγορούμενος - katēgoroumenos): Refers to the defendant, the one facing formal charges. This establishes the subject of the legal proceeding.
- have the accusers (κατήγοροι - katēgoroi) face to face (κατὰ πρόσωπον - kata prosōpon): A crucial element of Roman judicial process, known as accusatio. It guaranteed the right of direct confrontation, preventing secret denunciation and ensuring that accusers had to present their case publicly and directly to the accused, minimizing frivolous or malicious charges. This ensures transparency and fairness.
- and have licence (τόπον ἀπολογίας - topon apologias, lit. "a place/opportunity of defense") to answer for himself (ἀπολογίαν λαβεῖν - apologia labein): Refers to the right and opportunity for the accused to present their defense, their reasoned argument (apologia). This fundamental right allowed the defendant to rebut charges, present evidence, and explain their actions, ensuring a balanced hearing.
- concerning the crime laid against him (ἐγκαλουμένου - enkaloumenou): Pertains to the specific formal accusation or indictment. This ensures the defense addresses the precise charges, maintaining legal clarity.
Acts 25 16 Bonus section
This verse not only describes a Roman legal custom but also implicitly reveals the integrity (or at least, the procedural correctness) Festus had to uphold in his judicial role, distinguishing him from leaders who might prioritize political expediency over justice. It highlights the providence of God in providing such legal safeguards for Paul's ministry. Furthermore, this principle of due process, involving accuser-accused confrontation and a right to defense, forms a cornerstone of just legal systems even today, echoing the scriptural emphasis on multiple witnesses and fair judgment from the Old Testament. The statement by Festus can also be seen as a subtle justification for his decision to respect Paul's appeal to Caesar, indicating that a fair trial, according to Roman ethos, was paramount.
Acts 25 16 Commentary
Acts 25:16 is a vital articulation of the Roman legal principle of due process, contrasting sharply with the arbitrary desires of Paul's Jewish accusers. Festus, while under pressure to appease the Jews, nevertheless upholds a fundamental Roman commitment to fairness. This verse underscores that a person's fate, especially in matters of life and death, could not be decided without direct confrontation with accusers and an opportunity for self-defense. This procedure was designed to prevent judicial murder and maintain the integrity of Roman justice. It inadvertently protected Paul and advanced God's sovereign plan, demonstrating how secular legal frameworks could be instruments for divine purposes. This protection extended to all Roman citizens, and in Paul's case, became a pathway for his appeal to Caesar, taking his witness further to the imperial capital.