Exegetical and Hermeneutical Commentary of Acts 25:19
But had certain questions against him of their own superstition, and of one Jesus, which was dead, whom Paul affirmed to be alive.
19. of their own superstition [ R. V. religion]. The noun used here is cognate to the adjective employed by St Paul in speaking to the Athenians (Act 17:22). It is a term which might be employed by any one without offence in speaking of a worship with which he did not agree. Addressing Agrippa, Festus would not wish to say a word that might annoy, any more than St Paul wished to irritate the Athenians by his speech.
of one Jesus ] Neither in the hearing of the cause before Felix nor when Festus made his inquiry, does St Luke record any mention of the name of Jesus, but it is clear from the explanation here given that not only had Paul stated the doctrine of the Resurrection generally, which the Pharisees accepted, but had also asserted in proof of it that Jesus had risen and “become the firstfruits of them that sleep.”
Fuente: The Cambridge Bible for Schools and Colleges
But had certain questions – Certain inquiries, or litigated and disputed subjects; certain points of dispute in which they differed – zetemata tina.
Of their own superstition – deisidaimonias. This word properly denotes the worship or fear of demons; but it was applied by the Greeks and Romans to the worship of their gods. It is the same word which is used in Act 17:22, where it is used in a good sense. See the notes on that place. There are two reasons for thinking that Festus used the word here in a good sense, and not in the sense in which we use the word superstition:
(1) It was the word by which the worship of the Greeks and Romans, and, therefore, of Festus himself, was denoted, and he would naturally use it in a similar sense in applying it to the Jews. He would describe their worship in such language as he was accustomed to use when speaking of religion.
(2) He knew that Agrippa was a Jew. Festus would not probably speak of the religion of his royal guest as superstition, but would speak of it with respect. He meant, therefore, to say simply that they had certain inquiries about their own religion, but accused him of no crime against the Roman laws.
And of one Jesus, which was dead – Greek: of one dead Jesus. It is evident that Festus had no belief that Jesus had been raised up, and in this he would expect that Agrippa would concur with him. Paul had admitted that Jesus had been put to death, but he maintained that he had been raised from the dead. As Festus did not believe this, he spoke of it with the utmost contempt. They had a dispute about one dead Jesus, whom Paul affirmed to be alive. In this manner a Roman magistrate could speak of this glorious truth of the Christian religion, and this shows the spirit with which the great mass of philosophers and statesmen regarded its doctrines.
Fuente: Albert Barnes’ Notes on the Bible
Act 25:19
One Jesus, which was dead, whom Paul affirmed to be alive.
Christ alive, a subject of debate
I. Why was Christ, of all persons, the subject of so much observation and debate?
1. Because He claimed the very highest descent.
2. There were proofs embodied in His circumstances and character which none could or can deny, that were equal to His claims and secured unparalleled notableness to His name.
3. Because of the strange circumstances connected with His early history.
II. Why was there such emphasis laid upon the fact of His being alive? If alive–
1. The truthfulness of His character is confirmed.
3. The vital importance of His teaching is established.
3. The work He came to do was accomplished.
4. The success of His cause is assured. (D. Jones.)
The resurrection of Christ as viewed by the man of the world and by the earnest believer
One cannot fail to be struck with the contrast between the results produced by it in Festus and Paul. In the apostle belief in it had kindled a fire of all-sacrificing devotion, and braced him with a courage which no terrors could quell. But Festus received it with complete indifference. Had it been a question of politics or law, that keen judge would have brought all the power of his intellect to bear upon it; but because it referred to an unseen world he dismissed it without for a moment troubling himself to inquire whether it were false or true, and possibly wondered how a man gifted like Paul could waste his powers in proclaiming such an idle tale. Note, then, the aspect of Christs resurrection as viewed–
I. By the man of the world.
1. What is worldliness? The preference of the pleasurable to the right–the visible to the invisible–the transient to the everlasting. Hence the awful questions–What is God? What am I? What is beyond death? are passed by as dreamy and unprofitable questions. And that this was the temper of Festus we infer from the character of his age, and from his opinion of the insanity of Paul. The well-being of his province, the success of his policy, the vision of an old age crowned with wealth, and bright with the sunshine of the emperors favour–these were the great hopes of his soul.
2. To a man in that state the assertion of Paul would inevitably appear as an idle tale. From Pauls statement he would learn that Christ was–
(1) The Teacher of a new truth. But he knew that hatred, persecution, death, were generally the penalties for the proclamation of ideas the world could not understand, or which clashed with existing prejudices. Truth! What was that but an empty name; what enthusiasm and unselfishness but childish weakness?
(2) The Founder of a new religion. This again was a familiar story. Like most cultivated Romans, Festus has lost faith in all religions.
(3) A Revealer of supernatural worlds. If anything could waken his interest and suggest inquiry that would. But to a worldly mind the idea of immortality is dim. Its range of vision and sympathy is limited to the visible and tangible. When do we believe in immortality? When spiritual aspirations are stronger than bodily tendencies, or when sorrow has drawn the veil across earths attractions. From the same source it comes that the risen Christ is to thousands only one Jesus, etc. For to feel Christs resurrection as a power in life demands spiritual sympathy with Christ. The selfish cannot see the beauty of unselfishness, nor the sensual the beauty of purity.
II. By the earnest Christian. Turn from Festus to Paul. To him Christs resurrection was–
1. A sign of the Divinity of His teaching. He had come revealing a new world of truth, and He appealed to His future resurrection as a proof of that truth. He died, but had He not risen, His whole doctrine would have become meaningless. But He rose, and Heavens seal rested on His teaching. If this were false, Paul was indeed a dreamer; but it was true; hence his mighty zeal.
2. A witness to the perfection of His atonement. The question of the ages is, Who shall deliver us from the curse and burden of evil? But One came manifestly bearing this burden, and the only confirmation of the truth of His atonement lay in being able to bear it unconquered. Had He passed away in silence forever, Death would have conquered Him. But He rose and presented the perfect atonement in His own Person in heaven.
3. A pledge of the immortality of man. Man needs a living witness to a life beyond death. He has it in Christ. Paul had it: hence his all-consuming zeal. (E. L. Hull, B. A.)
The death and life of Jesus
I. Jesus died. In this we have–
1. A proof of His humanity. He paid the debt of human nature. Death passed upon all men, Himself not excepted.
2. An exhibition of human sin. Beyond this sin could not go. Diabolism here reached its climax.
3. An example of supreme self-sacrifice. Greater love hath no man than this, etc. But Christ died for His enemies.
4. A demonstration of Divine love. God commendeth, etc.
5. An atonement for the worlds guilt. He bore our sins in His own body on the tree.
6. An anodyne for the worlds sorrow. Death is robbed of its terrors when we remember that Jesus died. To suffer in fellowship with Christ is to glory in tribulations.
II. Jesus is alive. In this fact we have–
1. A proof of His Divinity. He is declared to be the Son of God with power by His resurrection.
2. An exhibition of His power. He has vanquished him who had the power of death.
3. A guarantee of His presence. Lo, I am with you alway.
4. A call to His service. He is Lord of the dead and the living.
5. Eternal hope–Because I live ye shall live also. (J. W. Burn.)
Jesus a living Saviour now
Standing in the crypt of the cathedral of St. Pauls in London your eye is attracted by a huge mass of porphyry, to gain which they searched the continent of Europe. They wanted something large, massive, grand. At length they came upon it in Cornwall, England. They cut it, shaped it, polished it, at last lifted it upon its plinth of Aberdeen granite, and dedicated it as the tomb of their grandest man. On one side you read, Arthur, Duke of Wellington, born May 1, 1769; died September 14, 1852. A great man was buried when they buried him. His hand had been for many a year on the helm of the British Empire. His influence remains, indeed, but his personality has departed. Pass beyond the Channel, and in Paris take your place beneath the golden dome of the Hotel des Invalides, and behold the most magnificent sepulchre in the world. You are gazing now at the burial place of Wellingtons chief antagonist. But Napoleon himself has gone. His influence remains, but he is not in the world. Him neither can France have in any way of personal presence. Go to Rome, stand for a moment under the encircling dome of the Pantheon. Raphael loved that majestic building, more majestic even than St. Peters. It was his wish that he might be buried there. Look! There on the wall it is written, Here is the tomb of Raphael. But Raphael is not there. You may gaze entranced upon his Transfiguration in the Vatican, you may be touched and softened as his wonderful Madonnas tell you the story of that virgin motherhood with its pains, its mysteries, its beatitudes. But Raphael was done with this world at thirty-seven. He puts colour no more to canvas. Everywhere in Rome you may see something that he has done; nowhere can you see anything that he is doing. His works last; he has gone forever. The great heroes, painters, poets, teachers–they have been; but, as to this world, they are no longer. They have gone elsewhere. They have carried their presence with them. They are memories, they are not presences. But Christ is a present, personal, living Saviour. (Christian Age.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 19. Questions – of their own superstition] ; Questions concerning their own religion. Superstition meant something as bad among the Romans as it does among us; and is it likely that Festus, only a procurator, should thus speak to Agrippa, a KING, concerning his own religion? He could not have done so without offering the highest insult. The word must therefore simply mean religion-the national creed, and the national worship, as I have at large proved it to mean, in the observations at the end of Ac 17:34.
And of one Jesus, which was dead, &c.] In this way does this poor heathen speak of the death and resurrection of Christ! There are many who profess Christianity that do not appear to be much farther enlightened.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Superstition; so this heathen governor profanely calls the religion and worship of Gods own institution, and that in the presence of Agrippa and Bernice, who were both Jews, or, at least, brought up amongst them.
To be alive; to have been raised again from the dead; acknowledging, with them, that he had been indeed dead.
Fuente: English Annotations on the Holy Bible by Matthew Poole
19. questions . . . of their ownsuperstitionrather, “religion” (see on Ac17:22). It cannot be supposed that Festus would use the word inany discourteous sense in addressing his Jewish guest.
one Jesus“Thusspeaks this miserable Festus of Him to whom every knee shall bow”[BENGEL].
whom Paul affirmed“keptaffirming.”
to be aliveshowingthat the resurrection of the Crucified One had been the burden, asusual, of Paul’s pleading. The insignificance of the whole affair inthe eyes of Festus is manifest.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But had certain questions against him of their own superstition,…. Or religion; as about their law, which they said Paul had spoke against; and about their temple, which they pretended he had polluted; and about the resurrection of the dead, which he asserted, and some denied:
and of one Jesus which was dead, whom Paul affirmed to be alive; for it seems more was said on each side, than is recorded by Luke: the Jews objected to him among other things, his belief in Jesus of Nazareth, whom they traduced as an impostor and deceiver; Paul on the other hand argued, that he was the true Messiah; and in proof of it, affirmed that though they had put him to death, he was risen from the dead, and so was declared to be the Son of God with power: Festus, it is very likely, had never heard of Jesus before, and therefore speaks of him in this manner; or if he had, he had entertained a contemptible opinion of him, as well as of the Jewish religion; and which he expresses, even in the presence of the king, who had outwardly at least embraced it.
Fuente: John Gill’s Exposition of the Entire Bible
But had ( ). Descriptive imperfect active of and of contrast (but).
Concerning their own religion ( ). See on 17:22 for discussion of this word. Festus would hardly mean “superstition,” whatever he really thought, because Agrippa was a Jew.
And of one Jesus ( ). This is the climax of supercilious scorn toward both Paul and “one Jesus.”
Who was dead (). Perfect active participle of agreeing with (genitive). As being dead.
Whom Paul affirmed to be alive ( ). Imperfect active of , old form of to say, in the N.T. only here and Acts 24:9; Rom 1:22. Infinitive in indirect discourse with (whom) the accusative of general reference. With all his top-loftical airs Festus has here correctly stated the central point of Paul’s preaching about Jesus as no longer dead, but living.
Fuente: Robertson’s Word Pictures in the New Testament
Superstition [] . See on ch. Act 17:22. Better, religion, as Rev. As Agrippa was a Jew by religion, Festus would not have insulted him by applying the word superstition to his faith. Note, however, that he speaks of it as their own religion, not identifying Agrippa with them. It was a non – committal expression, since the word meant either religion or superstition according to circumstances. He left Agrippa “to take the word in a good sense, but reserved his own view, which was certainly the Roman one” (Meyer). There is, indeed, a similar tact in Paul ‘s use of the word to the Athenians. He selected “a word which almost imperceptibly shaded off from praise to blame” (Trench). 27 Affirmed [] . The imperfect implies something habitual. “Paul kept asserting.”
Fuente: Vincent’s Word Studies in the New Testament
1) “But had certain questions against him,” (zetemata de tina peri) “But instead they had certain questions concerning,” certain questions of theology and philosophy against him, which was not, in my judgement, a matter of my jurisdiction, as also expressed, Act 18:15; Act 23:29.
2) “Of their own superstition,” (tes idias desidiaimonias) “Of their own religion,” or religious concepts, on which they-themselves are at great odds, between the Pharisees and Sadducees, Act 23:8.
3) “And of one Jesus, which was dead,” (kai peritinos lesou tethnekotos) “And concerning a certain Jesus who had died, ” was crucified some years ago, Rom 8:11; Php_3:20-21.
4) “Whom Paul affirmed to be alive.” (hon ephasken ho Paulos zen) “Whom Paul asserted to be alive,” to live yet today. These Jews had understood enough of Paul’s preaching that he believed and taught that Jesus was alive forevermore, and had “become the firstfruits of them that slept in death,” 1Co 15:1-4; 1Co 15:20-23; 1Co 15:51-58; 1Th 4:13-18; Heb 10:37.
Fuente: Garner-Howes Baptist Commentary
(19) Certain questions against him of their own superstition.The word is of the same import as that used by St. Paul in Act. 17:22 (where see Note), and the use here shows its comparatively neutral character. Festus was speaking to a Jewish king, and would not knowingly have used an offensive term. He falls back, accordingly, upon one which an outsider might use of any local religion which he did not himself accept. What follows shows that he looked on St. Paul as not merely affirming, with other Pharisees, the general doctrine of a resurrection, but as connecting it with the specific witness that Jesus had risen from the dead.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
19. Superstition The same word as in Act 17:22, and capable of both a good and a bad sense.
One Jesus The phraseology here indicates first that Jesus and the resurrection were debated at the interview, (Act 25:7-8,) and, second, that Festus listened with a very cool indifference.
Fuente: Whedon’s Commentary on the Old and New Testaments
Act 25:19. Of their own superstition, Of their own religion. See on ch. Act 17:22. As Agrippa was a Jew, and now come to pay a visit of respect to Festus on his arrival at his province, it is improbable that he would use so rude a word as superstition; so that this text affords a further argument, that the word will admit a milder interpretation; and it is remarkable, not only that the Jewish religion is spoken of by this word inseveral edicts reported by Josephus, which were made in its favour, but that Josephus himself uses it in the same sense too, Jewish War, lib. 2: 100. 9. We may just observe from this, as well as many other places in the Acts, that St. Luke has generally given us no more than the substance of the speeches; for there is nothing of what is mentioned in this verse related in the place where he speaks of what passed when the apostle made his first apology before Festus.
Fuente: Commentary on the Holy Bible by Thomas Coke
19 But had certain questions against him of their own superstition, and of one Jesus, which was dead, whom Paul affirmed to be alive.
Ver. 19. But had certain questions ] See how basely this profane fellow speaketh of God’s true service. These cocks on the dunghill know not the price of that pearl, and do therefore avile it. They took occasion also from the contentions of the Church’s doctors, to condemn their doctrine. It was therefore a devilish device of Julian the Apostate, to call home those heterodox and heretical bishops that had been banished by Constantine, that they might embroil and darken the Church by their mutual discords among themselves, and so bring the Christian religion into disgrace.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
19. ] . is used by Festus in a middle sense, certainly not as = ‘ superstition ,’ E. V., speaking as he was to Agrippa, a Jew.
Fuente: Henry Alford’s Greek Testament
Act 25:19 . : plural contemptuously (Weiss). , see on Act 17:22 , “religion,” R.V.: in addressing a Jewish king Felix would not have used the term offensively, especially when we consider the official relation of Agrippa to the Jewish religion (see above, Act 25:13 ), but he may well have chosen the word because it was a neutral word ( verbum , Bengel) and did not commit him to anything definite. .: we note again the almost contemptuous, or at least indifferent, tone of Festus. At the same time this and the similar passage Act 18:15 are proofs of the candour of St. Luke in quoting testimonies of this kind from men of rank: in this “aristocratic ignorance of the Roman” Zeller sees a trait taken from life, so in Agrippa’s answer to Paul’s urgency, Act 26:28 . Festus does not even deign to mention the kind of death (but he accepts the fact of the death as certain); “ crucem aut nescivit, aut non curavit,” Bengel; see further Luckock, Footsteps of the Apostles as traced by St. Luke , ii., p. 269. : with the notion of groundless affirmation, “alleging”; see Page, in loco , and Meyer on Rom 1:22 (Rev 2:2 ). Blass and Knabenbauer take it as = dictitabat.
questions. Greek. zetema. See Act 15:2.
against. Greek. pros. App-104.
superstition = religion. Greek. deisidaimonia. Compare Act 17:22. Festus would not say “superstition” in speaking to Agrippa, who was himself of the Jews’ religion.
one = a certain, as above, Act 25:14.
Jesus. App-98. affirmed = was affirming. Greek. phasko. See Act 24:9.
19.] . is used by Festus in a middle sense, certainly not as = superstition, E. V., speaking as he was to Agrippa, a Jew.
Act 25:19. [, questions) There is a great variety in questions. The most unimportant are often accounted as the most important, and the most important as the most unimportant. See that from your heart you estimate as of the highest importance questions concerning Jesus.-V. g.]-)-Truly the Jews seemed to the Gentiles to have something peculiar about them. Agrippa was not a Jew: otherwise Festus would not thus express himself to him. He was of the family of the Herods, an Idumean, a Proselyte; but, as usually happens in the case of great men, without any great zeal for religion. Festus therefore might have held Agrippa as a Gentile. Compare also ch. Act 26:27.-, superstition religion) A word middle between a good and bad sense; it is sometimes employed in the former, but oftener in the latter sense.- , concerning a certain Jesus) Thus the wretched Felix speaks concerning Him, to whom even knee shall bow. [If ye refuse to believe, ye mockers and despisers! who is that Certain One ye shall see with wailing and lamentation?-V. g.]-, dead) Festus either did not know or did not trouble himself about the cross (crucifixion of Jesus).-, to be alive) He does truly live. This is no doubt true: not a fiction.-V. g.]
71. THE RESURRECTION OF CHRIST – AN AFFIRMED FACT
Act 25:19
Festus summed up the dispute between the Apostle Paul and his Jewish accusers in one issue. The whole controversy was “about one Jesus, which was dead, whom Paul affirmed to be alive.” The object of this study is just that – To affirm that Christ Jesus is alive.
The incarnation of Christ is a source of great comfort and joy to every believer. How blessed it is for us to know that God assumed our nature! God in human flesh is able to redeem us, understands and sympathizes with us, and is touched with the feeling of our infirmities (Mat 1:21; Mat 1:23; Heb 2:17-18; Heb 4:15). The righteous life of Christ as a man is the righteousness he wrought out for his people. His life of obedience is a moral example of faith, love, holiness, and devotion which every believer strives to follow (Joh 13:15; Eph 4:32-32; 1Pe 2:21). But it is much more than a moral example! Christ’s righteous obedience to God as our Representative and Substitute is that “holiness without which no man shall see the Lord” (Heb 12:14). His righteous obedience is the robe of pure white, the garment of salvation in which every believer is clothed. It is the righteousness performed by Christ which God imputes to his elect in justification, by which we are made righteous, perfectly holy, and accepted with the holy Lord God (Jer 23:6; Rom 5:18-21; Rom 10:1-4; 2Co 5:21). The blood of Christ is our redemption. His death as our vicarious, sin-atoning, substitutionary sacrifice is the basis of our hope before God. He paid our debt, satisfied divine justice, and put away the sins of God’s elect. He obtained eternal redemption for us! “Christ hath redeemed us from the curse of the law” (Gal 3:13). He did not try to redeem us. He redeemed us! He died. Therefore, we shall never die (Rom 3:24-26; Rom 8:1; Rom 8:33-39; 2Co 5:21; Heb 9:12; 1Pe 1:18-20; 1Pe 2:24; 1Pe 3:18). We rejoice in and give thanks to God for the accomplishments of our dear Savior. He came into the world as a man for us. He lived in righteousness for us. He died on the cursed tree for us. But had he not risen from the grave, ascended into heaven, and sat down on the right hand of the majesty on high, his obedience, life, and death would have been as meaningless and useless to us as that of any other man. The fact is, the whole truth of God, the whole gospel, the whole of our faith, the whole of our salvation, and the whole glory of the triune God stands or falls with the resurrection of Christ (1Co 15:14-18). Therefore, it is needful that the fact of it be established clearly in every believer’s heart and mind.
THE FACT STATED – The Lord Jesus Christ, our Savior, died upon a Roman cross 2000 years ago. He died at the hands of wicked men by the will of God as a Substitute for sinners (Isa 53:9-12; Act 2:23). Having died, he was taken down from the cross, wrapped in grave clothes, and buried in a borrowed tomb. That tomb was covered with a large rock, sealed by the Roman government, and guarded by two experienced soldiers (Mat 27:57-66). But on the morning of the third day, he arose from the dead. Christ really did die upon the cross. When the soldiers came to break his legs, to finish him off, they realized that he was already dead and did not bother. Yet, with malicious spite, one of them shoved a spear through Immanuel’s heart (Joh 19:31-37). That very same Jesus who died arose from the dead (1Co 15:3-4; Rom 14:9). Yes, our Lord’s resurrection was a literal, physical, bodily resurrection. It was not the resurrection of his divine nature. His divine nature could not and did not die! It was not the resurrection of his human soul. The soul of man is immortal! His soul, like every believer’s, departed immediately to Paradise upon the death of his body (Luk 23:43; 2Co 5:1-9). It was his physical body that was raised from the dead (Joh 2:19-21; Luk 24:39-40; Joh 20:25; Joh 20:27). Though now immortal and glorified, our Lord’s human body in heaven is the same in appearance, size, form, and substance as it was when he walked upon the earth. He is a real man, even today!
THE FACT AFFIRMED – The fact of our Lord’s resurrection is so clearly and undeniably affirmed that it cannot be denied by any honest person. Those who are determined, in their obstinate rebellion against God, may suppress the truth and loudly denounce it; but they know in their hearts that it is so, even as the heathen know in their hearts that the wrath of God is upon them (Rom 1:18). But the clear affirmations of Christ’s resurrection are given for the comfort and edification of God’s saints. First, the Old Testament prophets declared that Messiah would be one who would arise from the dead (Isa 53:10-12). It was clearly revealed in the Old Testament that Christ would both die to redeem and arise to rule over all things to save his elect. Compare Scripture with Scripture and you will see how that the New Testament is the fulfilment and explanation of the Old (Psa 2:7 & Heb 1:5; Psa 16:10 & Act 2:31; Psa 68:18 & Eph 4:18; Psa 110:1 & Heb 1:13; Psa 110:4 & Heb 7:17; Isa 26:19 & Mat 27:52-53; Hos 6:2 & Eph 2:6; Col 3:1). Second, in addition to the many direct prophecies, there were many types and pictures of our Lord’s resurrection in the Old Testament: (1) Adam awakening out of a deep sleep to behold and receive the bride formed from his side (Gen 2:21-23); (2) Isaac’s resurrection from the sacrificial altar three days after the sentence of death was passed upon him (Genesis 22; Heb 11:17-19); (3) The bush that was burned with fire but was not consumed, out of which God spoke to Moses (Exo 3:2-6); (4) Aaron’s rod that budded and blossomed with life (Num 17:5-9); (5) The living bird that was set free after it was dipped in the blood of the bird that was slain for the purification of the leper (Lev 14:6); (6) The scapegoat that was set free after the other goat was slain for atonement (Lev 16:8-10; Lev 16:15-17; Lev 16:20-22); (7) The deliverance of Jonah from the belly of the whale after three days (Mat 12:40).
Third, the witnesses of our Lord’s resurrection are of such number and credibility that no court in the world could deny their testimony. He was seen of angels (Mat 28:2; Mat 28:5-6; Luk 24:5-6; Joh 20:12). Holy women saw the risen Christ and declared it (Mat 28:9; Mar 16:4; Luk 24:2-3). The soldiers who guarded the tomb themselves testified of the resurrection (Mat 28:4; Mat 28:11-15). More than 500 disciples saw the risen Christ at one time (1Co 15:6). The risen Savior was seen by Peter, then by the rest of the apostles, and last of all by Paul, both before and after he was converted (1Co 15:5-8; Act 22:17-18; Act 26:16; Act 26:19). These men were witnesses chosen of God for the purpose of declaring the resurrection to men (Act 10:34-43). All who reject their testimony willfully shut their eyes to the most well attested fact in history.
Fourth, the Holy Spirit is himself the witness of Christ’s resurrection (Act 5:30-32; Heb 2:4). God the Holy Spirit was poured out on the day of Pentecost and wrought miracles in the apostolic age as a confirmation of the fact that Christ, having accomplished the redemption of his people, is risen and exalted.
THE FACT EXPLAINED – The fact of our Lord’s resurrection is vital. Without it, there is no salvation for any sinner. But since Christ is risen from the dead, exalted to the throne of God, and makes intercession for his people, three things are guaranteed by it. (1) The Redemption of God’s Elect – Justice being satisfied, our sins have been purged from the record of heaven, and sin can never be imputed to a believer (Heb 9:12; Rom 4:8; 1Jn 2:2). (2) The Regeneration of God’s Elect – (Eph 2:5-6; 1Pe 1:3). All for whom atonement was made and who were raised with Christ representatively shall be raised by his Spirit from death to life in the new birth. (3) The Resurrection of God’s Elect – (1Co 15:20; 1Co 15:23; 1Th 4:13-18). Every believer, every chosen, redeemed, regenerate soul, shall be completely conformed to the image of Christ, body, soul, and spirit in resurrection glory (Rom 8:28-30).
certain: Act 25:7, Act 18:15, Act 18:19, Act 23:29
superstition: Act 17:22, Act 17:23
which: Act 1:22, Act 2:32, Act 17:31, Act 26:22, Act 26:23, 1Co 15:3, 1Co 15:4, 1Co 15:14-20, Rev 1:18
Reciprocal: Mat 13:19 – and understandeth Mar 4:15 – these Joh 10:20 – why Joh 18:35 – Amos I Act 17:32 – some Act 25:5 – if Act 26:3 – because Act 26:8 – General Act 26:24 – Festus 1Co 2:14 – they 2Co 6:9 – unknown
9
Act 25:19. In the opinion of Festus, the issue between Paul and the Jews was only a matter of superstition with Paul; that he was affirming the resurrection of a man by the name of Jesus who had died. As far as Festus could see, such a question was not worth all the bother the Jews were making, and hence there certainly must be something more serious that had not been brought out.
Act 25:19. But had certain questions against him of their own superstition. The English word superstition, like the adjective used in chap. Act 17:22, utterly fails to represent the Greek here. This word is one which may be understood in a bad sense, viz. a superstition; but it also signifies religion, without a shade of disrespect or slight being intended to be conveyed. In neither of these two passages is it possible to suppose anything like sarcasm or discourtesy was intended (see note on Act 17:22). Here the courtly Festus is speaking to an exalted personage known to be a zealous Jew; and although the religion of this strange people and all connected with it was a matter of utter indifference to this true representative of Rome, yet we may be sure he would never risk offending one like King Agrippa when he spoke of the religion of his countrymen with a word of contempt. Render then simply, Certain questions . . of their own religion.
And of one Jesus, which was dead, whom Paul affirmed to be alive. This allusion to the Messiah, the Lord Jesus, evidently tells us that in the former proceedings much had been said not recorded or even alluded to in these Acts. But here the procurator dismisses the apparent point at issue between Paul and the Jews of the Sanhedrim, whether or no one Jesus was alive or dead, with contemptuous brevity. The strict, unfaltering accuracy of the writer of these Acts, in recording at all such a scornful remark, is especially noteworthy. This reference of Festus to Jesus here gives us some clue to Pauls line of argument when he spoke in defence of himself before the Sanhedrim at Jerusalem, and again before Felix at Csarea. The Acts report is of the briefest, and fails to touch upon the inner line of thought of these apologies of the great Gentile apostle. He evidently, on those occasions, by no means confined himself to the general doctrine of the resurrection taught in all the Pharisee schools in Jerusalem and elsewhere, but dwelt earnestly on the special connection of these doctrines with the resurrection of their loved Master, the Lord Jesus. His Masters resurrection, we know, was ever a central point of Pauls teaching.
See notes on verse 14
Verse 19
Superstition; religion. The word here, as in Acts 17:22, is used in a good sense; as Felix, speaking to Agrippa, who was himself a Jew would not characterize the Jewish faith by an opprobrious term.
25:19 {5} But had certain questions against him of their own {d} superstition, and of one Jesus, which was dead, whom Paul affirmed to be alive.
(5) The profane and wicked take an occasion to condemn the true doctrine, because of private controversies and contentions of men between themselves: but the truth nevertheless abides safe and sure in the meantime.
(d) This profane man calls the Jewish religion “superstition”, and that before King Agrippa, but it is no wonder: for the rulers of provinces, because of the majesty of the empire of Rome, used to think themselves better than kings.
Fuente: The Expositors Greek Testament by Robertson
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Greek Testament
Fuente: Gnomon of the New Testament
Fuente: Discovering Christ In Selected Books of the Bible
Fuente: The Treasury of Scripture Knowledge
Fuente: Combined Bible Commentary
Fuente: A Popular Commentary on the New Testament
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Fuente: Abbott’s Illustrated New Testament
Fuente: Geneva Bible Notes