But had certain questions against him of their own superstition—Festus dismisses Jewish theology as δεισιδαιμονίας (deisidaimonias, 'superstition, religion')—a neutral or slightly pejorative term Romans used for foreign religions. The phrase ζητήματα (zētēmata, 'questions, disputes') indicates scholarly debates, not crimes. To Festus, these theological arguments are incomprehensible and legally irrelevant.
And of one Jesus, which was dead, whom Paul affirmed to be alive—Here is the crux: περί τινος Ἰησοῦ τεθνηκότος, ὃν ἔφασκεν ὁ Παῦλος ζῆν (peri tinos Iēsou tethnēkotos, hon ephasken ho Paulos zēn, 'concerning a certain Jesus, having died, whom Paul was affirming to live'). Festus reduces the entire gospel to a dispute about a dead man's status. He misses the cosmic significance—that Jesus's resurrection validates His claims and offers salvation. Festus's incomprehension typifies natural man's inability to grasp spiritual truth (1 Corinthians 2:14).
Historical Context
Roman governors typically dismissed Jewish theological disputes as arcane and irrelevant to governance. They protected Jewish religious practice (it was a religio licita, legal religion) but didn't engage with its content. Festus's characterization of Christianity as a debate about a dead man reflects Roman pragmatism—resurrection claims were philosophically possible in Greco-Roman thought but politically insignificant. This incomprehension actually helped Christianity: what Rome couldn't understand, it couldn't easily suppress. Paul's 'Jesus is alive' proclamation would eventually transform the empire Rome thought too sophisticated to believe it.
Questions for Reflection
How does Festus's reduction of the gospel to 'one Jesus...dead...Paul says alive' demonstrate the natural mind's inability to comprehend spiritual reality?
What does this passage teach about the centrality of resurrection to Christian faith—it's either glorious truth or utter foolishness?
In what ways do modern secular authorities similarly misunderstand or dismiss Christian truth claims as irrelevant private beliefs?
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Analysis & Commentary
But had certain questions against him of their own superstition—Festus dismisses Jewish theology as δεισιδαιμονίας (deisidaimonias, 'superstition, religion')—a neutral or slightly pejorative term Romans used for foreign religions. The phrase ζητήματα (zētēmata, 'questions, disputes') indicates scholarly debates, not crimes. To Festus, these theological arguments are incomprehensible and legally irrelevant.
And of one Jesus, which was dead, whom Paul affirmed to be alive—Here is the crux: περί τινος Ἰησοῦ τεθνηκότος, ὃν ἔφασκεν ὁ Παῦλος ζῆν (peri tinos Iēsou tethnēkotos, hon ephasken ho Paulos zēn, 'concerning a certain Jesus, having died, whom Paul was affirming to live'). Festus reduces the entire gospel to a dispute about a dead man's status. He misses the cosmic significance—that Jesus's resurrection validates His claims and offers salvation. Festus's incomprehension typifies natural man's inability to grasp spiritual truth (1 Corinthians 2:14).