Paul's Defense of Resurrection Before Festus
Paul's Defense of Resurrection Before Festus
Paul's defense before Festus, as recorded in Acts 25-26, centers on the issue of the resurrection of Jesus Christ. The Jews had accused Paul of preaching a Jesus who was dead, but whom Paul affirmed to be alive [2]. This defense is crucial in understanding Paul's theology and the early Christian understanding of the resurrection.
The context of Paul's defense is his trial before Festus, the Roman governor of Judea, who had replaced Felix. The Jews had requested that Paul be brought to Jerusalem for trial, but Festus refused, and instead, Paul was brought before him in Caesarea [4]. During the trial, the Jews brought various charges against Paul, including his alleged disrespect for Jewish law and his claim about the resurrection of Jesus.
Paul's defense focused on the resurrection, arguing that it was a fulfillment of Jewish scripture and prophecy. He claimed that he was on trial "concerning the hope of the promise made by God to our fathers" (Acts 26:6-7) [1]. Paul's argument was not just about his personal belief but about the core of the Christian message.
The significance of the resurrection in Paul's theology is evident in his writings and the accounts of his speeches in Acts. According to John Calvin, Paul's statement in Romans 4:25, that Christ "was delivered for our offences, and was raised again for our justification," highlights the importance of the resurrection for Christian justification [7]. Charles Hodge further explains that the resurrection is a critical aspect of Christian doctrine, as it demonstrates Christ's power over death and sin [5].
The early Christian understanding of the resurrection is also reflected in the writings of the Church Fathers. Tertullian, for example, notes that the Acts of the Apostles attest to the resurrection, and that the apostles preached the resurrection as a fulfillment of Old Testament prophecy [3]. John Chrysostom, in his homilies on Acts, highlights the significance of Paul's defense before Festus and Agrippa, noting that Paul's audience was comprised of high-ranking officials and that his defense was a proclamation of the gospel [6].
The different traditions represented in the sources offer various insights into Paul's defense. The Nonconformist/Puritan tradition, as represented by Matthew Henry, emphasizes Paul's passion and conviction in defending the gospel [1]. The Reformed tradition, as represented by Charles Hodge and John Calvin, highlights the theological significance of the resurrection in Paul's theology [5, 7].
Sources
- Acts (Nonconformist/Puritan) “Matthew Henry on Acts 26:24: We have reason to think that Paul had a great deal more to say in defence of the gospel he preached, and for the honour of it, and to recommend it to the good opinion of this noble audience; he had just fallen upon that which was the life of the cause - the death and resurrection of Jesus Christ, and here he is in his element; now he warms more than before, his mouth is opened towards them, his heart is enlarged. Lead him but to this subject, and let him have leave to go on, and he will never know when to conclude; for the power of Christ's death, and the fellowshi”
- Acts (Baptist/Reformed) “John Gill on Acts 25:19: 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”
- Schaff ANF/NPNF (Patristic) “ANF Vol 3: Tertullian — CHAP. XXXIX.--ADDITIONAL EVIDENCE AFFORDED TO US IN THE ACTS OF THE APOSTLES. (part 1): The Acts of the Apostles, too, attest[2] the resurrection. Now the apostles had nothing else to do, at least among the Jews, than to-explain[3] the Old Testament and confirm[4] the New, and above all, to preach God in Christ. Consequently they introduced nothing new concerning the resurrection, besides announcing it to the glory of Christ: in every other respect it had been already received in simple and intelligent faith, without any question as to what sort of resurrection it was t”
- Acts (Methodist/Wesleyan) “Adam Clarke on Acts 25 (introduction): Porcius Festus being appointed governor of Judea, instead of Felix, the Jews beseech him to have Paul brought up to Jerusalem, that he might be tried there; they lying in wait to kill him on the way, Act 25:1-3. Festus refuses, and desires those who could prove any thing against him, to go with him to Caesarea, Act 25:4, Act 25:5. Festus, having tarried at Jerusalem about ten days, returns to Caesarea, and the next day Paul is brought to his trial, and the Jews of Jerusalem bring many groundless charges against him, against which he defends himself, Act 2”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 81: rising again; a rising of that which was buried; or a restoration of life to that which was dead. But the soul, according to the Scriptures, does not die when the body is dissolved. It, therefore, cannot be the subject of a resurrection 773 except in the sense antithetical to spiritual death, which is not now in question. The same is true of the psychical body, if there be such a thing. It does not die, and, therefore, cannot rise again. The same may also be said of a new body furnished the soul when its earthly house of this tabernacle i”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: 308 Homily LII. Acts XXV. 23 "And 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.” See what an audience is gathered together for Paul. Having collected all his guards, the governor is come, and the king, and the tribunes, “with the principal men,” it says, “of the city.” Then Paul being brought forth, see how he is proclaimed as conqueror. Festus himself acquits him from the charges, for ”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 52: his death, but by his resurrection, that we are said to be begotten again to a living hope ( 1 Pet. 1:3 ); because, as 447 he, by rising again, became victorious over death, so the victory of our faith consists only in his resurrection. The nature of it is better expressed in the words of Paul, “Who (Christ) was delivered for our offences, and was raised again for our justification,” ( Rom. 4:25 ); as if he had said, By his death sin was taken away, by his resurrection righteousness was renewed and restored. For how could he by dyi”