Acts 25:18

Act 25:18-19. Against whom, when the accusers stood up — And offered what they had to say; they brought none accusation of such things as I supposed — From the general clamour they had made against him, as a seditious and dangerous person, they would have done. He had inferred, from the eagerness of their prosecution, and their urging the matter thus upon the Roman governors, one after another, 1st, That they had something to accuse him of, which was dangerous either to private property or to the public peace. Such were the outcries against the primitive Christians: so loud, so fierce, that the standers by, who judged of them by those outcries, could not but conclude that they were the worst of men; and, indeed, to represent them as such was the design of that clamour, as it was of that against our Saviour. 2d, That they had something to accuse him of that was cognizable in the Roman courts, and of which the governor was properly the judge; as Gallio expected, Act 18:14. Otherwise it was absurd and ridiculous to trouble him with it. But had certain questions — Disputable matters; against him of their own superstition — Or religion rather; for, as Agrippa was a Jew, and now came 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 one that properly signified superstition: so that this text affords a further argument that the word δεισιδαιμονια will admit a milder interpretation, as has been observed on Act 17:22; and of one Jesus — Thus does Festus speak of him to whom every knee shall bow; which was dead — Or had been dead; whom Paul — Unaccountably; affirmed to be alive — Though, at the same time, he acknowledged that he had been crucified at Jerusalem, and expired on the cross. And was this a doubtful question? But why, O Festus, didst thou doubt concerning it? Only because thou didst not search into the evidence of it. Otherwise that evidence might have opened to thee till it had grown up into full conviction; and thy illustrious prisoner had led thee into the glorious liberty of the children of God!

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

25:18-20 These verses give Festus’s official reasons for his actions; see also 25:9. There were no criminal accusations against Paul; the objections were about their religion and centered on Paul’s claim that Jesus . . . is alive.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Act 25:18. Ὑπενόουν, I supposed, or suspected) from their very great vehemence.—ἐγὼ, I) as yet a stranger.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act 25:18 . οὐδ . αἰτίαν ἐπέφ .: classical, cf. Thuc., v., 76; Herod., i., 26, so in Polyb. and Jos., but see critical note. αἰτίαν : criminis delatio, accusatio , and so in Act 25:27 ; see for various meanings Grimm, sub v. ὑπενόουν : possibly he supposed that there were to be some charges of political disturbance or sedition like that which had recently given rise to such bloody scenes and a conflict between Greeks and Jews in the streets of Cæsarea. St. Chrys., Hom. , well emphasises the way in which the charges against Paul had repeatedly broken down.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

as I supposed--"suspected"--crimes punishable by civil law.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 18. They brought none accusation of such things as I supposed] It was natural for Festus, at the first view of things, to suppose that Paul must be guilty of some very atrocious crime. When he found that he had been twice snatched from the hands of the Jews; that he had been brought to Caesarea, as a prisoner, two years before; that he had been tried once before the Sanhedrin, and once before the governor of the province; that he had now lain two years in bonds; and that the high priest and all the heads of the Jewish nation had united in accusing him, and whose condemnation they loudly demanded; when, I say, he considered all this, it was natural for him to suppose the apostle to be some flagitious wretch; but when he had tried the case, and heard their accusations and his defence, how surprised was he to find that scarcely any thing that amounted to a crime was laid to his charge; and that nothing that was laid to his charge could be proved!

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

18. They laid no such crime to his charge. I marvel why Festus doth say, that there was no such crime objected to Paul as he supposed, seeing he was accused of sedition; but we may again conjecture by this, yea, plainly know, that their accusations were so vain, that they ought not to have been brought before the judgment-seat; as if a man did utter a slanderous speech unadvisedly. For which cause he saith, that the state of the cause did consist in questions of the law. Therefore, we see that he putteth a difference between those offenses which were wont to be punished by man’s laws, and the controversy which was between Paul and the Jews; not that the religion ought to be corrupted freely, or that their malapertness is tolerable, who overthrow the worship of God with their own inventions; but because the man being a Roman, cared not for Moses’ law; therefore he speaketh so disdainfully when he saith, that they did strive about their superstition; though this word δεισιδαιμονια be taken of the Grecians, as well in good as evil part; to wit, because the worshipping of false gods was common in all places. Notwithstanding, his meaning is, that he careth not what manner of religion the Jews have. And no marvel if a man which was an ethnic, [heathen] and had not learned that the rule of godliness must be fet [sought] from the mouth of God, know not how to distinguish between the pure worship of God and superstitions.

Wherefore, we must hold fast that mark whereby we may discern the one from the other, that there is no godliness but that which is grounded in the knowledge of faith, lest we grabble [grope] in darkness. Moreover, the Romans were so drunken with prosperous success, that they thought that they were more acceptable to God than any other; as at this day the Turks, by reason of their manifold victories, deride the doctrine of Christ. This was a lamentable case, that a man being an unbeliever and idolater, sitteth as judge amidst the Jews, to give judgment of the sacred oracles of God according to his ignorance, but all the fault was in Paul’s adversaries, who did not care for the majesty of God, so they might satisfy and obey their own madness. Notwithstanding, there rested nothing for Paul to do, but to clear himself of those crimes which were laid against him. So at this day, though inward brawls, which are among Christians, do defame the name of Christ and his gospel among the Turks and Jews, yet the defenders of holy doctrine are unworthily blamed, which are enforced to enter the combat.

Of one Jesus. It is not to be doubted but that Paul intreated, both gravely and with such vehemency as became him, of the resurrection of Christ; but Festus, by reason of his pride, thought it no meet matter for him to occupy his head about. He doth not, indeed, openly deride Paul, but he showeth plainly how negligently he heard him when he disputed of Christ. Whereby we see how little preaching availeth, yea, that it availeth nothing at all, unless the Spirit of God do inwardly touch the hearts of men. For the wicked do lightly pass over whatsoever is spoken, as if a man should tell them a tale of Robin Hood. Wherefore, there is no cause why the carelessness of many should trouble us at this day, seeing Paul prevailed nothing with Festus. But this place doth witness that many speeches did pass in the handling of the matter, whereof Luke maketh no mention. For he had spoken nothing as yet of Christ, and yet this latter narration doth show that Paul intreated seriously before the Jews of his death and resurrection. Which could not be, but he must needs intreat of the principal points of the gospel. Therefore, I guess that Paul did so handle the matter, that when he had refuted the false accusations of the Jews, wherewith they went about to burden him before the governor, having gotten a fit occasion, he began afterward to speak freely of Christ.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

18. of such things as I supposed] Following the authority of some ancient MSS. the Rev. Ver. gives “of such evil things as, &c.”

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Against whom when the accusers stood up,.... As they were obliged to do, whilst they were exhibiting their charges, bearing their testimonies, and producing their proofs; Act 25:7.

They brought none accusation of such things as I supposed: for by his being left in bonds, and by the information of the chief priests and elders, and their violence against him, he imagined he must be chargeable with some notorious capital crime.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

18 Against whom when the accusers stood up, they brought none accusation of such things as I supposed:

Ver. 18. Of such things as I supposed] They accused Paul of sedition; but because they failed in the proof, he makes it nothing. This is said by the historian (Tacitus) to be the commune crimen eorum qui crimine vacabant, the innocent man’s crime.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

None accusation ... - No charge as I expected of a breach of the peace; of a violation of the Roman law; of atrocious crime. It was natural that Festus should suppose that they would accuse Paul of some such offence. He had been arraigned before Felix; had been two years in custody; and the Jews were exceedingly violent against him. All this, Festus would presume, must have arisen from some flagrant and open violation of the laws.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

For Festus, knowing how Paul had been prosecuted by the Jews before Felix, and what charge they had been at, and what journeys they had made about him, could not think less than that he was a capital offender.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

18. Such things as I supposed—Some act of robbery or rebellion, such as was daily being perpetrated.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Concerning for against, A.V.; no charge for none accusation, A.V.; evil things for things, A.V. and T.R. They brought no charge. The expression, common in classical writers, ejpiferein aijtian, answers to the Latin legal phrase, crimen inferre (Cicero, "Contr. Verrem.," 5:41; "Ad Herenn.," 4:35). Such evil things as I supposed; viz. seditions, insurrections, murders, and such like, which were so rife at this time.

Vers. 18, 19. Party accusations.

From Festus we learn what were the accusations made against the apostle by his Jewish enemies, and we see plainly that they cared only for the interests of party, not for the truth. It becomes evident that the point of difficulty was our Lord"s resurrection, upon which St. Paul always so firmly insisted. That fact is the central fact of Christianity; and upon it the whole scheme of Christian doctrine rests. Note

I WHEREIN PAUL"S ACCUSERS FAILED. They could not prove any crime that was cognizable by the Roman authorities. They were in danger of being themselves charged with violence done to a Roman citizen.

II WHEREIN PAUL"S ACCUSERS WERE WEAK. They brought before a civil judge only matters of opinion. On these freedom was allowed, so long as that freedom did not lead to acts of rebellion or disorder. They did not even bring matters of opinion that were of public concern, but only such as were made subjects of party contention. Their little isms they thought of more importance than the government of the empire. Festus haughtily says that the questions concerned their own superstition.

III WHEREIN PAUL"S ACCUSERS CONFIRMED HIS TEACHING. They set out prominently Paul"s great truth, that Jesus was alive, and had present power to save. From his enemies we learn what Paul preached Christ risen; Christ living; Christ saving now. Christ, as "alive from the dead," is declared

(1) innocent,

(2) accepted,

(3) Divine,

(4) related to us as Mediator.

We know clearly what made the Jewish party so mad against the apostle. No other apostle or disciple had shown, as he had done, what was involved in our Lord"s resurrection. Still if our preaching is to be a saving power on men, we must declare Christ risen from the dead, and "able to save unto the uttermost all who come unto God by him. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Such things as I supposed - From their passion and vehemence.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

See notes on verse 14

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

18. πονηράν added at the end of the verse with AC. Vulg. ‘malum.’ See notes.

18. περὶ οὗ σταθέντες οἱ κατήγοροι, concerning whom the accusers when they stood up. Or there may be the same sense in the expression as in περιέστησαν of Act 25:7, ‘When they stood round about him’ eager each to give emphasis to the charge.

οὐδεμίαν αἰτίαν ἔφερον ὦν ἐγὼ ὑπενόουν πονηράν, they brought no evil accusation of such things as I supposed. With αἰτία πονηρά may be compared ῥαδιούρημα πονηρόν above, chap. Act 18:14.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

18. περὶ οὗ σταθ.] See ver. 7: E. V., ‘against whom,’ supposing περὶ οὗ to refer to (ἐπ)έφερον, is wrong. The word πονηράν or πονηρών, added in the best mss. at the end of this verse, looks very like a gloss to explain ὧν or αἰτίαν, and this suspicion is strengthened by the variations in its form and place. ‘Hinc iterum conjicere licet, imo aperte cognoscere, adeo futiles fuisse calumnias ut in judicii rationem venire non debuerint, perinde ac si quis convicium temere jactet.’ Calv.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Stood up [σταθεντες] . See on Luk 18:11; Luk 19:8.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.