Acts 25

Now when Festus was come into the province, after three days he ascended from Caesarea to Jerusalem.

Then the high priest and the chief of the Jews informed him against Paul, and besought him,

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

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

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.

And when he had tarried among them more than ten days, he went down unto Caesarea; and the next day sitting on the judgment seat commanded Paul to be brought.

And when he was come, the Jews which came down from Jerusalem stood round about, and laid many and grievous complaints against Paul, which they could not prove.

While he answered for himself, Neither against the law of the Jews, neither against the temple, nor yet against Caesar, have I offended any thing at all.

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?

Then said Paul, I stand at Caesar's judgment seat, where I ought to be judged: to the Jews have I done no wrong, as thou very well knowest.

For if I be an offender, or have committed any thing worthy of death, I refuse not to die: but if there be none of these things whereof these accuse me, no man may deliver me unto them. I appeal unto Caesar.

Then Festus, when he had conferred with the council, answered, Hast thou appealed unto Caesar? unto Caesar shalt thou go.

And after certain days king Agrippa and Bernice came unto Caesarea to salute Festus.

And 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:

About whom, when I was at Jerusalem, the chief priests and the elders of the Jews informed me, desiring to have judgment against him.

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.

Therefore, 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.

Against whom when the accusers stood up, they brought none accusation of such things as I supposed:

But had certain questions against him of their own superstition, and of one Jesus, which was dead, whom Paul affirmed to be alive.

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.

But when Paul had appealed to be reserved unto the hearing of Augustus, I commanded him to be kept till I might send him to Caesar.

Then Agrippa said unto Festus, I would also hear the man myself. To morrow, said he, thou shalt hear him.

And on the morrow, when Agrippa was come, and Bernice, with great pomp, and was entered into the place of hearing, with the chief captains, and principal men of the city, at Festus' commandment Paul was brought forth.

And Festus said, King Agrippa, and all men which are here present with us, ye see this man, about whom all the multitude of the Jews have dealt with me, both at Jerusalem, and also here, crying that he ought not to live any longer.

But when I found that he had committed nothing worthy of death, and that he himself hath appealed to Augustus, I have determined to send him.

Of whom I have no certain thing to write unto my lord. Wherefore I have brought him forth before you, and specially before thee, O king Agrippa, that, after examination had, I might have somewhat to write.

For it seemeth to me unreasonable to send a prisoner, and not withal to signify the crimes laid against him.

What does Acts 25:15 mean?

Explanation

Acts 25:15 speaks about a moment when the Roman governor of Judea, Festus, is relating to King Agrippa II the events concerning the Apostle Paul's case.

Paul, a significant figure in the early Christian community, was arrested in Jerusalem and accused by Jewish religious leaders of crimes against the Jewish law, the temple, and Caesar.

The verse indicates that the Jewish leaders had conveyed to Festus their strong desire for Paul to be judged and condemned. Despite their efforts, Festus did not find a legitimate charge against Paul.

This verse highlights the conflict between the early Christian movement and the established Jewish religious authorities, as well as the complex interplay of local and imperial jurisdictions.

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Historical Context

At the time of this event, Judea was a province under Roman rule.

Festus was the Roman procurator from about AD 59 to 62.

The Roman governors were responsible for maintaining peace and administering justice.

The Jewish chief priests and elders held religious authority among the Jews and also had some civil authority, particularly in matters concerning their own laws and customs.

The early Christian movement was perceived as a threat to the existing Jewish religious order, which often led to conflicts.

Paul, previously known as Saul of Tarsus, had become a prominent Christian missionary and his work, especially among Gentiles, provoked opposition from some Jewish groups.

Theological Insights

Theologically, this verse underscores the sovereignty of God in protecting His apostles, as seen through the Roman judiciary system's inability to find a fault in Paul, despite accusations.

From a Christian perspective, it demonstrates that God can use secular authorities for His purposes, in this case, to preserve Paul’s life for further missionary work.

It also reflects the early Christians' struggle for legitimacy and the fulfillment of Jesus' warnings about his followers facing persecution.

Practical Applications

This verse can be applied in daily life by encouraging individuals who face false accusations or injustice to trust in God's providence and justice.

It reminds believers to maintain integrity and fortitude when confronted with opposition and to remain faithful to their beliefs, even during trials.

The verse also emphasizes the importance of fair legal processes in society.

Cross-References

Acts 24:27- But after two years Porcius Festus came into Felix' room: and Felix, willing to show the Jews a pleasure, left Paul bound.
Acts 26:2-3 - I think myself happy, king Agrippa, because I shall answer for myself this day before thee touching all the things whereof I am accused of the Jews: Especially because I know thee to be expert in all customs and questions which are among the Jews: wherefore I beseech thee to hear me patiently.
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.

Language Study

In the Greek New Testament, the verse is composed of several key terms:

"Informing" (ἐνεφάνισαν) can imply a formal accusation or report of charges.
"Desiring" (αἰτούμενοι) reflects a strong request or demand.
"Judgment" (κρίσιν) in the context could refer to judicial proceedings aiming at a verdict or punishment.

The Greek subtly conveys the formality of the situation and the urgency with which the chief priests and elders presented their case against Paul.

Cultural and Religious Comparisons

Similar themes of religious conflict and legal entanglement can be found in other cultures and religions.

Comparably, in various ancient myths, heroes often face trials and accusations before rulers, reflecting tensions between the old order and emerging faiths or ideologies.

Scientific Perspectives

The scientific perspective can provide insights into the psychological and sociological dynamics of group conflict as reflected in this verse.

Studies on intergroup conflict and scapegoating might be relevant to understanding the motivations behind the chief priests and elders' accusations against Paul.

The new Christian sect's impact on the established social order could be examined through sociological theories of religious movements and institutional changes.

Commentaries

Different Biblical scholars and commentators have various interpretations of Acts 25:15.

Matthew Henry's Commentary notes that the Jewish leaders were urgent in their accusations and were likely frustrated with the change in Roman leadership, hoping Festus might be more accommodating of their desires than Felix was.
The Pulpit Commentary emphasizes the formal and serious nature of the presentation by the chief priests and elders to Festus, while also noting that Roman law required the accuser's presence with the accused for a fair trial.
John Gill's Exposition of the Bible suggests that the priests and elders may have manipulated their presentation to make their case sound more credible to the Roman governor, revealing their determination to eliminate Paul as a threat to their authority.

Each commentary offers a unique perspective, contributing to understanding the verse's context and underlying themes.

Acts 25

Acts 25

What does Acts 25:15 mean?

Explanation

Top Rated Acts Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?

What does Acts 25:15 mean?

Explanation

Top Rated Acts Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?