Acts 25:24

KJV

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.

KJV (with Strong's)

And {G2532} Festus {G5347} said {G5346}, King {G935} Agrippa {G67}, and {G2532} all {G3956} men {G435} which {G3588} are here present {G4840} with us {G2254}, ye see {G2334} this man {G5126}, about {G4012} whom {G3739} all {G3956} the multitude {G4128} of the Jews {G2453} have dealt {G1793} with me {G3427}, both {G5037} at {G1722} Jerusalem {G2414}, and {G2532} also here {G1759}, crying {G1916} that he ought {G1163} not {G3361} to live {G2198} any longer {G3371}.

Complete Jewish Bible

Festus said, “King Agrippa and all of you here with us, do you see this man? The whole Judean community has complained to me about him both in Yerushalayim and here, crying that he shouldn’t be allowed to remain alive.

Berean Standard Bible

Then Festus said, “King Agrippa and all who are present with us, you see this man. The whole Jewish community has petitioned me about him, both here and in Jerusalem, crying out that he ought not to live any longer.

American Standard Version

And Festus saith, King Agrippa, and all men who are here present with us, ye behold this man, about whom all the multitude of the Jews made suit to me, both at Jerusalem and here, crying that he ought not to live any longer.

Commentary

### SUMMARY
Acts 25:24 captures the Roman procurator Festus's opening address to King Agrippa II and the assembled dignitaries, setting the scene for Paul's crucial defense. This verse vividly illustrates the relentless and intense opposition Paul faced from the Jewish leadership and populace, who vehemently and persistently demanded his execution, both in Jerusalem and Caesarea. Festus's statement underscores the immense pressure he was under to resolve a case that, to him, lacked clear legal grounds for a capital charge.

### CONTEXT
* **Literary Context:** This verse is situated within the latter part of the Book of Acts, specifically during Paul's various trials and imprisonments. Following his arrest in Jerusalem and subsequent transfer to Caesarea to escape a Jewish plot on his life, Paul spent two years under the custody of Governor Felix. Upon Felix's replacement by Festus, the Jewish leaders immediately renewed their accusations against Paul. Festus, seeking to understand the case and perhaps to gain favor with the Jews, considered sending Paul back to Jerusalem, but Paul, exercising his rights as a Roman citizen, appealed to Caesar [Acts 25:11](/acts/25-11 "Paul's Appeal to Caesar"). This appeal necessitated a formal hearing to determine what charges, if any, could be sent with Paul to the emperor. Festus, unfamiliar with Jewish customs and the theological nuances of the accusations, sought the expertise of King Agrippa II and his sister Bernice, who were visiting Caesarea and were well-versed in Jewish law and traditions. Festus's words in [Acts 25:24-27](/acts/25-24-27 "Festus Explains Paul's Case to Agrippa") serve as an introduction to Agrippa, summarizing the difficult situation he inherited and the persistent demands of the Jewish multitude.
* **Historical & Cultural Context:** The setting is Caesarea Maritima, the Roman administrative capital of Judea, where Roman law and governance prevailed. Festus, as the Roman procurator, was responsible for maintaining order, administering justice, and collecting taxes. His primary concern was Roman law, which required clear evidence of a capital crime for a death sentence. The Jewish leaders, however, operated under their own Mosaic Law and religious traditions, which they believed Paul had violated, particularly concerning the Temple and the Law [Acts 24:5-6](/acts/24-5-6 "Accusations Against Paul"). The "multitude of the Jews" refers to representatives of the Sanhedrin and other influential Jewish factions who had traveled from Jerusalem to press their case. Their demand for Paul's death reflects the deep-seated animosity towards Christians, whom they viewed as a heretical sect threatening the purity of Judaism and potentially inciting Roman intervention. Festus's dilemma highlights the tension between Roman legal principles and the intense religious and political pressures exerted by the local Jewish populace, a common challenge for Roman governors in the provinces.
* **Key Themes:** [Acts 25:24](/acts/25-24 "Festus's Introduction of Paul to Agrippa") contributes significantly to several overarching themes in Acts. Firstly, it powerfully illustrates the **persistent opposition** faced by the early Christian movement, particularly from within Judaism. From the stoning of Stephen [Acts 7:54-60](/acts/7-54-60 "The Stoning of Stephen") to the various plots against Paul's life [Acts 23:12-15](/acts/23-12-15 "The Plot Against Paul's Life"), the narrative consistently shows intense hostility. Secondly, the verse highlights the **role of Roman authority** in the spread of the Gospel. Despite the injustice, Roman officials like Festus, though often politically motivated, inadvertently provided a platform for Paul to proclaim the Gospel to high-ranking officials and eventually reach Rome, fulfilling God's sovereign plan for Paul to bear witness in the capital [Acts 23:11](/acts/23-11 "God's Promise to Paul"). Finally, it underscores the theme of **divine providence** amidst human injustice. Despite the fervent demands for Paul's death, God's protective hand is evident, ensuring Paul's survival and his eventual journey to Rome to fulfill his missionary mandate.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **dealt (Greek, _entynchánō'_):** From G1793, meaning "to chance upon, i.e. (by implication) confer with; by extension to entreat (in favor or against)." This word implies more than a casual interaction; it suggests a persistent, perhaps even aggressive, engagement. The Jewish multitude did not merely present their case; they continually and vehemently pressed Festus, making their demands known with unwavering insistence. This highlights the intense pressure Festus was under.
* **crying (Greek, _epiboáō'_):** From G1916, meaning "to exclaim against." This verb signifies a loud, forceful, and public outcry. It conveys the vehemence and public nature of the Jewish leaders' demands. Their opposition to Paul was not a quiet legal maneuver but a passionate, vocal insistence that he be condemned, reflecting a deep-seated animosity and a desire to sway public opinion and official judgment.
* **live (Greek, _záō'_):** From G2198, a primary verb meaning "to live (literally or figuratively)." In this context, it refers to physical existence. The phrase "ought not to live any longer" is a direct and unambiguous demand for Paul's death. It reveals the ultimate goal of Paul's accusers: not merely his imprisonment or silencing, but his complete elimination. This stark demand underscores the severity of the religious and political conflict surrounding Paul.

#### Verse Breakdown
* **"And Festus said, King Agrippa, and all men which are here present with us":** Festus formally addresses the assembled dignitaries, particularly King Agrippa II, who is the guest of honor and the expert Festus hopes will clarify the case. The presence of "all men which are here present with us" indicates a public, official hearing, lending gravity to the proceedings.
* **"ye see this man, about whom all the multitude of the Jews have dealt with me":** Festus immediately brings Paul to their attention, highlighting him as the central figure of contention. The phrase "all the multitude of the Jews" emphasizes the widespread and unified nature of the opposition, suggesting a formidable and persistent force that has been "dealing with" Festus, implying continuous and pressing demands.
* **"both at Jerusalem, and [also] here":** This clause specifies the geographical scope of the Jewish opposition. It indicates that the accusations and demands against Paul were not isolated incidents but a continuous campaign that followed him from the capital city of Jerusalem to the Roman administrative center of Caesarea. This underscores the relentless nature of the pursuit.
* **"crying that he ought not to live any longer":** This climactic phrase reveals the ultimate and most severe demand of Paul's accusers: his execution. The word "crying" emphasizes the loud, public, and vehement nature of their insistence. The phrase "ought not to live any longer" is a stark and unambiguous call for a death sentence, demonstrating the depth of their animosity and their conviction that Paul's continued existence was intolerable.

#### Literary Devices
The verse effectively employs **Hyperbole** and **Understatement**. Festus's description of "all the multitude of the Jews" "crying that he ought not to live any longer" might seem hyperbolic, yet it accurately conveys the intense, widespread, and persistent nature of the opposition Paul faced, emphasizing the sheer volume and vehemence of the demands. Conversely, Festus's seemingly detached, legalistic summary of the situation could be seen as an **Understatement** of the profound spiritual and theological conflict at play, reducing a clash over the nature of salvation and the Messiah to a mere legal dispute. The verse also features **Foreshadowing**, as the demand for Paul's death echoes the similar cries against Jesus Christ [Luke 23:21](/luke/23-21 "The Crowd Demands Jesus' Crucifixion"), implicitly linking Paul's suffering to that of his Lord and hinting at the ultimate sacrifice required for the spread of the Gospel.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Acts 25:24 powerfully illustrates the clash between human systems of justice and the divine will. Festus, a Roman official, is caught between the demands of a powerful religious-political faction and the principles of Roman law, which required a clear offense. The Jewish leaders' fervent demand for Paul's death highlights the spiritual blindness and intense animosity that often characterize rejection of the Gospel message. Their cry for Paul's life to end, rooted in a misunderstanding of God's new covenant in Christ, ironically serves to advance God's plan for Paul to testify before Caesar and ultimately reach Rome. This demonstrates God's sovereignty, using even the opposition of enemies to further His redemptive purposes.

* [Matthew 5:10-12](/matthew/5-10-12 "Blessed are the Persecuted")
* [John 15:18-20](/john/15-18-20 "The World's Hatred")
* [2 Timothy 3:12](/2_timothy/3-12 "Persecution for Godliness")

### REFLECTION AND APPLICATION
Acts 25:24 serves as a poignant reminder that faithfully following Christ can often lead to intense opposition, even from those who claim religious devotion. Paul's experience, where a "multitude" vehemently demanded his death, encourages believers to persevere in the face of hostility, understanding that such trials are not anomalies but often part of the Christian journey. It challenges us to examine our own hearts: are we quick to condemn or demand the silencing of voices that challenge our preconceived notions, or do we seek truth and justice? The verse also calls us to trust in God's overarching providence. Even when human systems are flawed, swayed by popular opinion, or driven by prejudice, God remains sovereign, working all things for His glory and the advancement of His kingdom. Paul's eventual journey to Rome, despite the death threats, is a testament to God's faithfulness in fulfilling His promises.

#### Questions for Reflection
* **How does Paul's experience of intense opposition resonate with challenges believers might face today, even if not to the same extreme?**
* **In what ways might we, like Festus, be tempted to yield to popular pressure or political expediency rather than upholding truth and justice?**
* **How does the "crying that he ought not to live any longer" reflect a spiritual blindness, and what can we learn about the nature of opposition to the Gospel?**

### FAQ
**Why were the Jewish leaders so insistent on Paul's death, even following him from Jerusalem to Caesarea?**

Answer: The Jewish leaders viewed Paul as a dangerous apostate and a threat to their religious traditions and national identity. They accused him of defiling the Temple, teaching against the Law of Moses, and stirring up unrest among Jews throughout the Roman world [Acts 24:5-6](/acts/24-5-6 "Accusations Against Paul"). From their perspective, Paul's message of salvation through faith in Jesus, which transcended ethnic and legal boundaries, undermined the very foundations of Judaism as they understood it. His teachings were perceived as blasphemous and seditious, warranting the most severe penalty under their law. Their persistence, following him from Jerusalem to Caesarea, demonstrates the depth of their conviction that Paul's continued existence posed an existential threat to their faith and community.

**What was Festus's motivation for bringing Paul before King Agrippa?**

Answer: Festus was a new Roman governor, likely keen to establish good relations with the local Jewish leadership and avoid unrest. He inherited Paul's case from Felix and found himself with a prisoner accused by a powerful Jewish multitude, yet without a clear capital charge under Roman law. Paul's appeal to Caesar [Acts 25:11](/acts/25-11 "Paul's Appeal to Caesar") complicated matters, as Festus needed to send a formal accusation to the emperor. Lacking understanding of the Jewish religious disputes at the heart of the accusations, Festus hoped that King Agrippa II, who was Jewish and well-versed in Jewish customs and laws, could help him formulate specific charges that would be intelligible and justifiable to the Roman Emperor. This was a pragmatic move to ensure proper legal procedure and avoid appearing incompetent or unjust to his superiors.

### CHRIST-CENTERED FULFILLMENT
Acts 25:24, with its vivid portrayal of a "multitude of the Jews" crying for Paul's death, powerfully echoes the ultimate Christ-centered fulfillment found in the Gospel narratives. Just as the Jewish leaders vehemently demanded Paul's execution, an even greater multitude, swayed by their leaders, cried out for the crucifixion of Jesus, the very Messiah Paul proclaimed [Luke 23:21](/luke/23-21 "The Crowd Demands Jesus' Crucifixion"). Paul's suffering, unjustly accused and relentlessly pursued, mirrors the innocent suffering of Christ, who was "led like a lamb to the slaughter" [Isaiah 53:7](/isaiah/53-7 "The Suffering Servant"). The demand that Paul "ought not to live any longer" foreshadows the world's rejection of its Savior, who, though innocent, was put to death to bear the sins of humanity [1 Peter 2:24](/1_peter/2-24 "Christ Bore Our Sins"). Yet, in both cases, human malice was ultimately subservient to divine purpose. Just as God used the unjust trial of Jesus to bring about salvation, He used Paul's trials to advance the Gospel to the highest echelons of Roman power and ultimately to Rome itself, fulfilling God's promise that Paul would bear witness to Christ in the imperial capital [Acts 23:11](/acts/23-11 "God's Promise to Paul"). Thus, Paul's experience, though a testament to human opposition, ultimately points to the sovereign work of God through His Son, Jesus Christ, whose death and resurrection secured life for all who believe, even those who once cried for His demise [Romans 5:8](/romans/5-8 "God Demonstrates His Love").

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Acts 22:22

¶ And they gave him audience unto this word, and [then] lifted up their voices, and said, Away with such a [fellow] from the earth: for it is not fit that he should live.

Acts 25:7

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.

Acts 25:2

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

Acts 25:3

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

Luke 23:21

But they cried, saying, Crucify [him], crucify him.

Luke 23:23

And they were instant with loud voices, requiring that he might be crucified. And the voices of them and of the chief priests prevailed.