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 25:3 mean?

Explanation

The verse in question, Acts 25:3, describes a plot against Paul the Apostle who, at the time, was under Roman custody. The "desired favour" refers to a request made by certain Jews to Festus, the Roman governor, with the pretext of bringing Paul to Jerusalem for trial.

However, their true motive was to ambush and kill Paul during his transfer.

This verse highlights the ongoing hostility of some Jewish leaders towards Paul, especially due to his teachings about Jesus being the Messiah and his efforts to spread Christianity to both Jews and Gentiles.

Top Rated Acts Books

Historical Context

Acts 25:3 is a part of the narrative detailing the legal and political trials of Paul as found in the Acts of the Apostles.

At this point in the story, the scene takes place after Festus succeeded Felix as the Roman governor of Judea, roughly around A.D. 59-60.

The Jewish leaders desired to eliminate Paul because he was a prominent figure in the spread of Christianity, which they saw as a threat to their traditional beliefs and authority.

Theological Insights

From a theological standpoint, this verse highlights the intense opposition Paul faced while spreading the Gospel.

The willingness of the Jewish leaders to go to such lengths to kill Paul underscores the struggle between early Christianity and established religious institutions of the time.

Some see this as a fulfillment of Jesus' warnings that his followers would face persecution. Others may interpret the Jewish leaders' actions as a misguided attempt to protect their faith.

Practical Applications

In a modern context, this verse can serve as a reminder to be aware of the motives behind the actions of others and to maintain integrity in the face of opposition.

The verse also reflects the idea that holding true to one's beliefs and values may lead to hardship or conflict, but perseverance is crucial. The importance of discernment when faced with seemingly beneficial offers is another practical takeaway from this narrative.

Cross-References

Acts 23:12-15: Describes a similar plot where more than forty Jews made a conspiracy and took an oath to kill Paul.
Acts 9:23-25: Also details an earlier plot against Paul's life in Damascus, showing a pattern of hostility towards him.
2 Timothy 4:14-15: Paul warns Timothy about Alexander the coppersmith, who did him much harm, representing the personal opposition Paul faced in his ministry.

Language Study

The original Koine Greek text uses the word "ενέδραν" (enedran), translated as "laying wait" or "ambush" in English, highlighting the clandestine and dangerous nature of the Jewish leaders' plan against Paul.

The phrase "desired favour" is translated from "αιτούμενοι χάριν" (aitoumenoi charin), which indicates a request or favor, suggesting a guise of legality or protocol to mask their true intentions.

Cultural and Religious Comparisons

The Jewish leaders' plot against Paul has parallels with other ancient myths and religious stories where religious authorities seek to protect their power by eliminating perceived threats.

For example, in Greek mythology, figures in power often resort to scheming or direct action to remove rivals or challengers to their authority.

This reflects a broader theme in human history and mythology where the struggle for religious and political power often results in conflict.

Scientific Perspectives

The scientific perspective might examine the psychological and sociological factors that lead to conflict between a new religious movement and an established religious order.

Research into cognitive dissonance and the threat to one's worldview can provide insight into the motivations behind the Jewish leaders' actions.

commentaries

Commentaries on Acts 25:3 provide various viewpoints on the political and legal maneuvering described.

F.F.

Bruce notes the complexity of Paul’s legal situation against the backdrop of Roman governance and Jewish religious authority.

John Calvin comments on the malice and deception in the plotters' hearts, while the Expositor's Greek Testament discusses the legal pretense under which the Jewish leaders operated.

Matthew Henry’s commentary details the lengths to which Paul's enemies would go to stop his ministry, emphasizing the dangerous environment for early Christians.

Acts 25

Acts 25

What does Acts 25:3 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 25:3 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?