The big picture
Acts 25 opens in verse 1 with “Now when Festus was come into the province, after three days he ascended from Cæsarea to…”, reaches its middle movement near verse 14 with “And when they had been there many days, Festus declared Paul’s cause unto the king…”, and closes in verse 27 with “For it seemeth to me unreasonable to send a prisoner, and not withal to signify the…” Repeated or prominent terms include Festus, Paul, Jerusalem, Jews, Agrippa. Together, those details trace this chapter’s own movement from its opening to its conclusion.
Scripture beside the summary
Acts · King James Version · 27Acts 25:1-7
1–7: When Festus was come into the province, after three days he ascended…
Acts 25:1–7 opens with “Now when Festus was come into the province, after three days he ascended from Cæsarea to…” and reaches “And when he was come, the Jews which came down from Jerusalem stood round about, and laid many…” by its final verse. That movement develops the focus on Acts 25 develops its own movement around Festus, Paul, Jerusalem, Jews, Agrippa, with particular weight carried by Paul, Jerusalem, sarea.
Context that brings the passage to life
“Now when Festus was come into the province, after three days he ascended from Cæsarea to Jerusalem.” The number three makes the report concrete. Ask whether it measures time, people, distance, repetition, or completeness before deciding what weight it carries.
“Then the high priest and the chief of the Jews informed him against Paul, and besought him,” Naming Jews and Paul keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
Acts 25:1-7
King James Version1Now when Festus was come into the province, after three days he ascended from Cæsarea to Jerusalem.
2Then the high priest and the chief of the Jews informed him against Paul, and besought him,
3And desired favour against him, that he would send for him to Jerusalem, laying wait in the way to kill him.
4But Festus answered, that Paul should be kept at Cæsarea, and that he himself would depart shortly thither.
5Let them therefore, said he, which among you are able, go down with me, and accuse this man, if there be any wickedness in him.
6And when he had tarried among them more than ten days, he went down unto Cæsarea; and the next day sitting on the judgment seat commanded Paul to be brought.
7And 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.
Acts 25:8-14
8–14: While he answered for himself, Neither against the law of the Jews…
Acts 25:8–14 opens with “While he answered for himself, Neither against the law of the Jews, neither against the temple…” and reaches “And when they had been there many days, Festus declared Paul’s cause unto the king, saying…” by its final verse. That movement develops the focus on Acts 25 develops its own movement around Festus, Paul, Jerusalem, Jews, Agrippa, with particular weight carried by Festus, Jews, certain.
Context that brings the passage to life
This block contains 2 explicit questions. They are more than punctuation: they reveal where a voice is searching, challenging, afraid, or trying to understand.
“While he answered for himself, Neither against the law of the Jews, neither against the temple, nor yet against Cæsar…” Naming Jews and Neither keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
“But Festus, willing to do the Jews a pleasure, answered Paul, and said, Wilt thou go up to Jerusalem, and there be…” The question slows the passage down. Notice who is being pressed to answer, what the question assumes, and whether the next lines provide a response.
Acts 25:8-14
King James Version8While he answered for himself, Neither against the law of the Jews, neither against the temple, nor yet against Cæsar, have I offended any thing at all.
9But 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?
10Then said Paul, I stand at Cæsar’s judgment seat, where I ought to be judged: to the Jews have I done no wrong, as thou very well knowest.
11For 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 Cæsar.
12Then Festus, when he had conferred with the council, answered, Hast thou appealed unto Cæsar? unto Cæsar shalt thou go.
13And after certain days king Agrippa and Bernice came unto Cæsarea to salute Festus.
14And 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:
Acts 25:15-21
15–21: About whom, when I was at Jerusalem, the chief priests and the elders of…
Acts 25:15–21 opens with “About whom, when I was at Jerusalem, the chief priests and the elders of the Jews informed me…” and reaches “But when Paul had appealed to be reserved unto the hearing of Augustus, I commanded him to be…” by its final verse. That movement develops the focus on Acts 25 develops its own movement around Festus, Paul, Jerusalem, Jews, Agrippa, with particular weight carried by accusers, commanded, face.
Context that brings the passage to life
“About whom, when I was at Jerusalem, the chief priests and the elders of the Jews informed me, desiring to have…” Naming About and Jerusalem keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
“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…” Naming Romans keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
Acts 25:15-21
King James Version15About whom, when I was at Jerusalem, the chief priests and the elders of the Jews informed me, desiring to have judgment against him.
16To 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.
17Therefore, 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.
18Against whom when the accusers stood up, they brought none accusation of such things as I supposed:
19But had certain questions against him of their own superstition, and of one Jesus, which was dead, whom Paul affirmed to be alive.
20And because I doubted of such manner of questions, I asked him whether he would go to Jerusalem, and there be judged of these matters.
21But when Paul had appealed to be reserved unto the hearing of Augustus, I commanded him to be kept till I might send him to Cæsar.
Acts 25:22-27
22–27: Agrippa said unto Festus, I would also hear the man myself. To morrow…
Acts 25:22–27 opens with “Then Agrippa said unto Festus, I would also hear the man myself. To morrow, said he, thou shalt…” and reaches “For it seemeth to me unreasonable to send a prisoner, and not withal to signify the crimes laid…” by its final verse. That movement develops the focus on Acts 25 develops its own movement around Festus, Paul, Jerusalem, Jews, Agrippa, with particular weight carried by Agrippa, Festus, hear.
Context that brings the passage to life
“Then Agrippa said unto Festus, I would also hear the man myself. To morrow, said he, thou shalt hear him.” Naming Agrippa and Festus keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
“And on the morrow, when Agrippa was come, and Bernice, with great pomp, and was entered into the place of hearing…” Naming Agrippa and Bernice keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
Acts 25:22-27
King James Version22Then Agrippa said unto Festus, I would also hear the man myself. To morrow, said he, thou shalt hear him.
23And 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.
24And 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.
25But 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.
26Of 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.
27For it seemeth to me unreasonable to send a prisoner, and not withal to signify the crimes laid against him.
Details worth noticing
The opening image
Acts 25:1 begins with “Now when Festus was come into the province, after three days he ascended from Cæsarea to Jerusalem.”
Where the chapter turns
Acts 25:12 forms a natural hinge: “Then Festus, when he had conferred with the council, answered, Hast thou appealed unto Cæsar? unto Cæsar shalt thou go.”
The final note
Acts 25:27 leaves the reader with “For it seemeth to me unreasonable to send a prisoner, and not withal to signify the crimes laid against him.”
A word trail through the chapter
The words Festus, Paul, Jerusalem, Jews, Agrippa, certain help reveal the chapter’s repeated concerns.
What fulfills the earlier promise concerning Ishmael?
The named twelve princes and the account of his descendants.
What family pattern increases the twins' conflict?
Isaac favors Esau and Rebekah favors Jacob.
KJV words made clear
- unto
- to
- thee
- you
- thou
- you
- hath
- has
- wherefore
- for that reason
Text first
Where readers differ
The chapter summary begins with what the passage says and how its parts fit together. It does not assume one denomination has already settled every question. Where a conclusion depends on a tradition, literary theory, or historical reconstruction, that dependence is named openly.
The KJV text is presented first. Interpretive conclusions are labeled, and differences are introduced only when they help a reader understand why serious communities do not always reach the same answer.
Comparative interpretive notes for this chapter are in preparation. Until reviewed notes are ready, this page separates the KJV text from summary and application without claiming that serious readers agree on every question.
