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 license to answer for himself concerning the crime laid against him.
It is not.
Acts 25:4,5 But Festus answered, that Paul should be kept at Caesarea, and that he himself would depart shortly thither…
and have.
Acts 26:1 Then Agrippa said unto Paul, Thou art permitted to speak for thyself. Then Paul stretched forth the hand, and answered for himself:
Deuteronomy 17:4 And it be told thee, and thou hast heard of it, and inquired diligently, and, behold, it be true, and the thing certain, that such abomination is wrought in Israel:
Deuteronomy 19:17,18 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; …
to hand a man over before he has had an opportunity
The principle of allowing the accused to have an opportunity to present their case is foundational to justice. In the context of Acts, this reflects the fairness embedded in Roman law, which was advanced for its time. This principle is echoed in the Old Testament, where the law required witnesses and a fair hearing (Deuteronomy 19:15-19).
to face his accusers
Facing one's accusers is a critical aspect of a fair trial, ensuring transparency and accountability. This practice is rooted in the legal traditions of both Jewish and Roman cultures. In the New Testament, Jesus Himself was subjected to trials where He faced His accusers, fulfilling His role as the suffering servant prophesied in Isaiah 53.
and defend himself against their charges.
The right to defend oneself is a fundamental aspect of justice, allowing the accused to present evidence and arguments in their favor. This reflects the biblical principle of justice found in Proverbs 18:17, which emphasizes hearing both sides of a matter. Paul's defense before Roman authorities serves as a type of Christ, who, though innocent, was condemned, highlighting the ultimate injustice He suffered for humanity's redemption.
Festus, the new governor, is explaining to King Agrippa what he already made clear to the Jewish leaders who wanted Paul condemned.
• Acts 25:14–15 shows Festus laying out “Paul’s case” and relaying “the chief priests and elders of the Jews… brought charges” against him.
• This little phrase underscores personal responsibility: Festus cannot hide behind policy; he himself must “tell” what is just. Compare how Paul likewise “declared” his own innocence in Acts 24:12–13, modeling transparency.
Festus appeals to an established civil standard. Even pagan Rome recognized the value of due process—evidence that God’s common grace can shape societal laws (Romans 13:1–4).
• Earlier, Paul used Roman custom to protect believers in Philippi (Acts 16:37–39).
• Jesus affirmed paying lawful respect to civil authority (“Render to Caesar,” Matthew 22:21), yet never surrendering truth to it.
“Handing over” implies irreversible judgment—something Rome was cautious to do, unlike the mob that tried to seize Paul (Acts 21:30–31).
• The same verb idea describes Jesus being “handed over to the Gentiles” (Matthew 20:18–19)—a sobering reminder that even lawful systems can be manipulated when justice is ignored.
• Believers today may face similar pressures (John 15:20) yet trust God’s sovereignty over every handoff.
Opportunity, or “time,” matters to truth. Wisdom teaches, “The first to state his case seems right until another comes and cross-examines him” (Proverbs 18:17).
• Paul had already used every legal opportunity to speak (Acts 22:1; 24:10), following Christ’s promise that disciples would be given words “to testify” (Luke 21:13–15).
• God values orderly hearing: Deuteronomy 1:16 commands judges to “hear the disputes.”
Justice is personal, not anonymous. Nicodemus asked, “Does our Law convict a man without first hearing from him?” (John 7:51).
• Deuteronomy 19:16–18 required witnesses to stand before the priests and the accused.
• Paul repeatedly insisted on direct confrontation (Acts 23:30; 25:8); likewise, believers must be ready to give an answer “with gentleness and respect” (1 Peter 3:15).
Defense is more than self-preservation; it is testimony to truth.
• When Paul stood before Felix, Festus, and later Agrippa, he used each hearing to proclaim the resurrection (Acts 24:21; 26:6–8).
• Even when others deserted him, “the Lord stood with me and strengthened me, so that through me the message might be fully proclaimed” (2 Timothy 4:16–17).
• Our ultimate defense rests in Christ, the Advocate who “always lives to intercede” (Hebrews 7:25).
Acts 25:16 highlights God’s concern for righteous procedure: a governing authority openly states that no one should be condemned without a fair hearing, face-to-face confrontation, and the chance to speak in his own defense. Festus’s words affirm a timeless principle rooted in divine justice—truth deserves a voice, accusations require evidence, and every opportunity to testify can advance the gospel.
(16) To whom I answered . . .--The facts of the case are stated with fair accuracy, but there is a certain measure of ostentation in the way in which Festus speaks of "the manner of the Romans." It was, perhaps, natural that a procurator just entering on his term of office, should announce, as with a flourish of trumpets, that he at least was going to be rigidly impartial in his administration of justice. It is fair to state that, as far as we know, his conduct was not inconsistent with his profession.To deliver any man . . .--The use of the same verb as that which St. Paul had used in Acts 25:16 shows that the arrow shot at a venture had hit the mark. Festus is eager to repel the charge. The words "to die" (literally, unto destruction) are not found in the best MSS., and seem to have been added by way of explanation. The language of the procurator is strictly official. The accused and the accusers are to stand face to face, and the former is to have an opening for his apologia, or defence, in answer to the indictment.
Verse 16. - That it is for it is, A.V.; custom for manner, A.V.; to give up for to deliver... to die, A.V. and T.R.; the accused for he which is accused, A.V.; have had opportunity to make his defense concerning the matter for have license to answer for himself concerning the crime, A.V. To give up (above, ver. 11, note). Have had opportunity to make his defense (τόπον ἀπολογίας λάβοι); see Acts 22:1, note.