Acts 25:19

KJV

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

KJV (with Strong's)

But {G1161} had {G2192} certain {G5100} questions {G2213} against {G4314} him {G846} of {G4012} their own {G2398} superstition {G1175}, and {G2532} of {G4012} one {G5100} Jesus {G2424}, which was dead {G2348}, whom {G3739} Paul {G3972} affirmed {G5335} to be alive {G2198}.

Complete Jewish Bible

they disputed with him about certain points of their own religion, and particularly about somebody called Yeshua, who had died, but who Sha’ul claimed was alive.

Berean Standard Bible

They only had some contentions with him regarding their own religion and a certain Jesus who had died, but whom Paul affirmed to be alive.

American Standard Version

but had certain questions against him of their own religion, and of one Jesus, who was dead, whom Paul affirmed to be alive.

Commentary

### SUMMARY
Acts 25:19 records the Roman governor Festus's perplexed summary of the charges against the Apostle Paul to King Agrippa II and Bernice. At the heart of the Jewish accusations, which Festus dismisses as "superstition," was the astonishing claim by Paul that a man named Jesus, who had died, was in fact alive. This verse underscores the fundamental chasm between the Roman legalistic and pragmatic worldview and the revolutionary, supernatural truth of the Christian message centered on the resurrection of Jesus Christ.

### CONTEXT
* **Literary Context:** This verse is situated within Paul's extended period of imprisonment and trials, specifically during his transfer from Felix to Festus, and subsequently, his appearance before King Agrippa II and Bernice in Caesarea. Festus, newly appointed as governor, inherited Paul's case from his predecessor, Felix, who had left Paul in prison to appease the Jews ([Acts 24:27](/acts/24-27 "Felix leaves Paul in prison")). Upon arriving in Caesarea, Jewish leaders from Jerusalem immediately pressed charges against Paul, demanding his transfer to Jerusalem, intending to ambush and kill him on the way ([Acts 25:1-3](/acts/25-1-3 "Jewish plot against Paul")). Festus, seeking to understand the nature of the charges and to gain favor with the Jews, held a hearing ([Acts 25:6-8](/acts/25-6-8 "Paul's hearing before Festus")). Finding no capital offense according to Roman law, but sensing the intense religious fervor of the accusers, Festus proposed that Paul go to Jerusalem for trial, a suggestion Paul rejected by appealing to Caesar ([Acts 25:9-12](/acts/25-9-12 "Paul appeals to Caesar")). Festus then found himself in a predicament: he had a prisoner who had appealed to the emperor, but he lacked a clear, legally sound charge to send with him. It is in this context that Festus explains the baffling nature of the accusations to Agrippa, hoping the king's familiarity with Jewish customs would help him formulate a proper report for Caesar.

* **Historical & Cultural Context:** The Roman Empire, while generally tolerant of diverse religions, was primarily concerned with maintaining public order (pax Romana) and adherence to Roman law. Religious disputes were typically viewed with suspicion if they threatened civil peace or involved practices deemed immoral or treasonous. Festus, as a Roman governor, would have been accustomed to dealing with charges of sedition, theft, or violence, but not with theological debates about a deceased person's status. Jewish law, on the other hand, was deeply intertwined with their national identity and religious beliefs, with concepts like resurrection being a significant, albeit debated, doctrine among various sects (e.g., Pharisees believed in it, Sadducees did not, as seen in [Acts 23:6-8](/acts/23-6-8 "Paul exploits the Pharisee-Sadducee division")). Festus's use of "superstition" (deisidaimonia) reflects a common Roman dismissiveness or bewilderment towards foreign religious practices that seemed irrational or obsessive from their pragmatic perspective. King Agrippa II, however, was a Herod Agrippa, a client king of Rome, and was well-versed in Jewish customs and the nuances of Jewish law, making him an ideal consultant for Festus in this peculiar case.

* **Key Themes:** This verse highlights several crucial themes. Firstly, the **centrality of the resurrection of Jesus Christ** to the early Christian message. Paul's affirmation that Jesus was "alive" was not a minor point but the very core of his gospel, which provoked intense opposition from those who rejected it. This truth was the bedrock of Christian hope and the power of God unto salvation ([Romans 1:16](/romans/1-16 "The Power of the Gospel")). Secondly, it illustrates the **clash of worldviews** between the Roman legal system and the spiritual realities of the nascent Christian faith. Festus's inability to comprehend the significance of the resurrection underscores the spiritual blindness of the secular mind to divine truth. He could not grasp that the "questions" were not trivial but concerned the very nature of life, death, and ultimate authority. Lastly, the verse showcases **Paul's unwavering witness** to the resurrected Christ. Despite being a prisoner on trial for his life, Paul consistently proclaimed the resurrection, demonstrating his steadfast commitment to the truth of the Gospel, a theme further elaborated in his defense before Agrippa in [Acts 26:22-23](/acts/26-22-23 "Paul's Testimony of the Resurrected Christ").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **superstition (Greek, _deisidaimonía'_):** From G1175, this term refers to religion, often with a connotation of excessive fear of deities or irrational religious practices. Festus uses it to describe the Jewish beliefs, indicating his bewilderment and perhaps disdain for a religious dispute that seemed trivial or incomprehensible from a Roman legal standpoint. It highlights the cultural and theological chasm between the Roman authorities and the Jewish accusers, and by extension, the Christian message.
* **dead (Greek, _thnḗskō'_):** From G2348, this primary verb means "to die," literally or figuratively. In this context, it refers to the historical fact of Jesus' crucifixion and physical death. The Jewish accusers and Roman authorities acknowledged Jesus' death, but it was Paul's subsequent affirmation of His life that created the controversy.
* **alive (Greek, _záō'_):** From G2198, this primary verb means "to live," literally or figuratively. Paul's affirmation that Jesus was "alive" directly contradicts the state of being "dead" and points to the resurrection. This word is the crux of the dispute, representing the miraculous and foundational truth of Christianity that defied natural understanding and Roman legal categories.

#### Verse Breakdown
* **"But had certain questions against him of their own superstition":** Festus is explaining that the charges brought by the Jewish leaders against Paul were not typical criminal accusations but rather concerned matters of their peculiar religious beliefs. The term "superstition" (deisidaimonía) reveals Festus's dismissive and bewildered attitude towards what he perceived as irrational or obscure religious squabbles, rather than serious legal infractions. He views the entire dispute as internal to Jewish religious practices, which he, as a Roman governor, neither understood nor deemed worthy of serious legal attention.
* **"and of one Jesus, which was dead":** This clause specifies the core subject of the "questions" – a particular individual named Jesus, whom all parties agreed had died. This acknowledges the historical reality of Jesus' crucifixion and death, a fact not disputed by either the Jewish accusers or the Roman authorities. The issue was not *that* Jesus died, but what happened *after* His death.
* **"whom Paul affirmed to be alive":** This is the pivotal point of contention. Paul's unwavering testimony was that Jesus, despite having died, was now alive. This affirmation of Jesus' resurrection was the central tenet of Paul's preaching and the very foundation of the Christian faith. For the Jewish leaders, this claim was blasphemous and heretical; for Festus, it was an incomprehensible and bizarre religious assertion that fell outside the scope of Roman law and reason, yet it was the sole reason for Paul's continued imprisonment.

#### Literary Devices
The verse employs **Contrast** to highlight the central theological conflict: the stark opposition between "dead" and "alive" concerning Jesus. This antithesis encapsulates the miraculous nature of the resurrection, which defies human logic and natural law. There is also a subtle **Irony** in Festus's dismissal of the core issue as "superstition." What he considers a trivial religious squabble is, in fact, the most profound truth in human history – the resurrection of the Son of God – which holds eternal significance. His inability to grasp this profound reality underscores the spiritual blindness of the secular mind. Furthermore, the verse uses **Understatement** from Festus's perspective; he refers to the resurrection as merely "certain questions" about "one Jesus," minimizing the cosmic and eternal implications of Paul's affirmation.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Acts 25:19 powerfully demonstrates that the resurrection of Jesus Christ is not a peripheral doctrine but the absolute cornerstone of Christian faith and the central point of contention between the early church and the surrounding world. Festus's bewilderment highlights the radical, supernatural nature of this truth, which cannot be comprehended by purely rational or legal frameworks. For Paul, the resurrection was the irrefutable proof of Jesus' divine Sonship, His victory over sin and death, and the guarantee of future resurrection for all who believe. This truth transformed Paul from a persecutor into a zealous apostle and remains the non-negotiable foundation upon which the entire edifice of Christian theology stands. Without the resurrection, the Christian faith is empty and vain.

* [1 Corinthians 15:1-4](/1_corinthians/15-1-4 "The Gospel and the Resurrection")
* [Romans 10:9](/romans/10-9 "Confessing Jesus as Lord and His Resurrection")
* [Philippians 3:10](/philippians/3-10 "Knowing Christ and the Power of His Resurrection")

### REFLECTION AND APPLICATION
Acts 25:19 serves as a profound reminder that the truth of Jesus' resurrection is not merely an ancient historical event but a living, transformative reality that continues to challenge and divide. Just as Festus struggled to comprehend its significance, the world today often dismisses or misinterprets the claims of Christ. For believers, this verse calls for a renewed commitment to the core of our faith. Are we as unwavering in our affirmation of Jesus' life and power as Paul was, even when facing skepticism or opposition? This passage encourages us to understand that the most significant battles are often spiritual, concerning fundamental truths about life, death, and eternity, rather than merely legal or political matters. It challenges us to articulate the hope of the resurrection with clarity and conviction, recognizing that this truth, though perplexing to some, remains the ultimate demonstration of God's power and the only source of genuine hope for humanity.

#### Questions for Reflection
* **How does Festus's reaction to Paul's message reflect the world's typical response to the supernatural claims of Christianity today?**
* **In what ways might we, like Paul, be called to "affirm" the living Christ in contexts where our faith is misunderstood or dismissed as "superstition"?**
* **How does the resurrection of Jesus provide hope and meaning in your daily life, and how can you better articulate this hope to others?**

### FAQ

**Why did Festus refer to the Jewish beliefs as "superstition"?**

Answer: Festus, as a Roman governor, likely used "superstition" (Greek: _deisidaimonía_) to express his bewilderment and perhaps disdain for religious matters that seemed irrational or trivial from his pragmatic Roman perspective. The term could be used neutrally for foreign religions, but in this context, it highlights his inability to grasp the profound theological significance of the dispute. Roman law was concerned with public order and criminal offenses, not with the resurrection of a deceased individual, which would have seemed utterly nonsensical to him. His choice of word underscores the vast cultural and spiritual chasm between Roman secularism and the deeply held religious convictions of the Jews and early Christians.

**What was the legal significance of Paul's affirmation that Jesus was "alive" in a Roman court?**

Answer: From a Roman legal standpoint, Paul's affirmation that Jesus was "alive" held no legal significance concerning criminal charges. Roman courts dealt with matters of law, order, and justice based on observable facts and established statutes. A claim about a deceased person being alive would have been considered a religious or philosophical debate, not a criminal offense. This is precisely why Festus was perplexed; he found no legitimate charge against Paul under Roman law, only a "dispute about their own religion" ([Acts 25:18-20](/acts/25-18-20 "Festus's Dilemma")). The Jewish accusers, however, viewed Paul's teaching on Jesus' resurrection as blasphemy and heresy, which were grave religious offenses under their law, punishable by death.

**How did the Roman authorities generally view religious disputes among their subjects?**

Answer: The Roman Empire generally adopted a policy of religious tolerance, allowing conquered peoples to practice their own religions, provided they did not threaten Roman authority or public order. However, they often viewed foreign religious practices, especially those that seemed fanatical or exclusive, with suspicion. Disputes that caused unrest or challenged the emperor's authority (such as refusing to worship the emperor) were suppressed. In cases like Paul's, where the dispute was internal to a recognized religion (Judaism) and did not directly threaten Roman peace, Roman officials like Festus were often baffled and preferred to avoid involvement, seeing them as "questions of their own law" ([Acts 18:15](/acts/18-15 "Gallio's Indifference")).

### CHRIST-CENTERED FULFILLMENT
Acts 25:19, with its stark contrast between "dead" and "alive," points directly to the triumphant reality of Jesus Christ's resurrection, which is the ultimate fulfillment of God's redemptive plan. The "one Jesus, which was dead" refers to the historical Christ, who truly suffered, died, and was buried, bearing the full weight of human sin and the curse of the law ([Galatians 3:13](/galatians/3-13 "Christ Redeemed Us from the Curse")). However, the pivotal truth is that Paul "affirmed to be alive," signifying that Jesus did not remain in the grave but conquered death itself, rising victoriously on the third day ([Romans 6:9-10](/romans/6-9-10 "Christ's Victory Over Death")). This resurrection is the bedrock of the New Covenant, establishing Jesus as the Son of God in power ([Romans 1:4](/romans/1-4 "Jesus Declared Son of God by Resurrection")) and providing the living hope for all who believe ([1 Peter 1:3](/1_peter/1-3 "Born Again to a Living Hope")). Through His resurrection, Christ has broken the power of sin and death, offering eternal life and spiritual resurrection to all who are united with Him by faith ([Colossians 2:12](/colossians/2-12 "Burial and Resurrection with Christ")). Thus, Festus's dismissive summary inadvertently highlights the very heart of the Gospel: a dead Savior who is now gloriously alive, reigning forevermore, and offering new life to a dying world ([John 11:25-26](/john/11-25-26 "Jesus, the Resurrection and the Life")).

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 23:29

Whom I perceived to be accused of questions of their law, but to have nothing laid to his charge worthy of death or of bonds.

Acts 18:15

But if it be a question of words and names, and [of] your law, look ye [to it]; for I will be no judge of such [matters].

1 Corinthians 15:3

For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures;

1 Corinthians 15:4

And that he was buried, and that he rose again the third day according to the scriptures:

Acts 18:19

And he came to Ephesus, and left them there: but he himself entered into the synagogue, and reasoned with the Jews.

Acts 1:22

Beginning from the baptism of John, unto that same day that he was taken up from us, must one be ordained to be a witness with us of his resurrection.

Acts 17:31

Because he hath appointed a day, in the which he will judge the world in righteousness by [that] man whom he hath ordained; [whereof] he hath given assurance unto all [men], in that he hath raised him from the dead.