Romans 1
TFGRomans 1:1
14-21. Festus knew that the charges against Paul had reference to the Jewish law; but he still had not a sufficient understanding of the case to report it intelligibly to the emperor, as he now had to do, under Paul’s appeal. He determined, therefore, to obtain the benefit of Agrippa’s more familiar acquaintance with Jewish affairs.
(14) And when they had passed many days there, Festus set forth before the king the facts concerning Paul, saying, There is a certain man left a prisoner by Felix,
(OCA 276)
Romans 1:2
(15) concerning whom, when I was in Jerusalem, the high priests and elders of the Jews informed me, demanding judgment against him.
Romans 1:3
(16) To whom I answered, that it is not the custom of the Romans to deliver any man up to death before the accused has the accusers face to face, and has an opportunity for defense concerning the accusation.
Romans 1:4
(17) Then they came hither, and I, making no delay, sat on the judgment-seat the next day, and commanded the man to be brought:
Romans 1:5
(18) concerning whom, when the accusers stood up, they brought no charge of such things as I supposed.
Romans 1:6
(19) But they had against him certain questions concerning their own demon-worship, and concerning a certain Jesus who had died, whom Paul affirmed to be alive.
Romans 1:7
(20) And I, being perplexed in the dispute about this matter, asked if he wished to go to Jerusalem, and there be judged concerning these things.
Romans 1:8
(21) But Paul made an appeal to be kept for the examination of Augustus, and I commanded him to be kept till I shall send him to Caesar.
From this speech it appears that the perplexity of Festus was not so much in reference to the main issue between the Jews and Paul, as in reference to the bearing which the case had upon Roman law. He discovered that the main issue between the parties had reference to that “Jesus who had died, and whom Paul affirmed to be alive” [#Acts 25:19|]. This Jesus being claimed by Paul as an object of worship, he supposed it was an instance of that demon-worship, or worship of dead men deified, which was common among the Greeks and Romans. It is for this reason that he characterizes all their charges against him as “certain questions concerning their demon-worship” [#Acts 25:19|]. By overlooking the exact mental status of the speaker, and the etymological force of the term ~deisideimonia~, commentators have failed to give it the proper meaning both here and in #Acts 17:22|.
(OCA 276)
Romans 1:9
- It is not probable that this was the first time that Agrippa had heard either of Paul or of Jesus. No doubt he had heard much of both, and had some curiosity to hear more. The singular circumstances which now surrounded Paul added much to his curiosity, and afforded the means of gratifying it.
(22) Then Agrippa said to Festus, I wish to hear the man myself. To-morrow, said he, you shall hear him.
(OCA 276)
Romans 1:10
23-27. (23) On the next day, therefore, Agrippa and Bernice having come with much pomp, and entered into the audience-chamber, with the chiliarchs and the prominent men of the city, at the command of Festus Paul was brought forth.
Romans 1:11
(24) Then Festus said, King Agrippa, and all men who are here present with us, you see the man concerning whom all the multitude of the Jews have dealt with me, both in Jerusalem and here, crying out that he ought not to live any longer.
Romans 1:12
(25) Now I perceived that he had done nothing worthy of death; but he himself having appealed to Caesar, I determined to send him,
Romans 1:13
(26) concerning whom I have nothing certain to write to my lord. Wherefore, I have brought him before you, and especially before thee, King Agrippa, that, after examination had, I may have something to write.
Romans 1:14
(27) For it seems to me unreasonable to send a prisoner, and not to designate the charges against him.
Festus belonged to one peculiar class of men, who found it difficult to decide how to treat Christians. The bigoted Jews, whose national prejudices were assailed by the new preachers, were prompt to decide that “they ought not to live any longer” [#Acts 25:24|]. The blind devotees of heathen worship, like those in Philippi and Ephesus, were of the same opinion; especially when the new doctrine came into conflict with their worldly interests [#Acts 16:16-23 19:23-29|]. The firm friend of impartial justice, such as Gallio [#Acts 18:12-17|], could easily see that they were unjustly persecuted. But to the skeptical politician, like Festus, who regarded all religion as a mere superstitious homage paid to dead heroes, and who aimed to so administer government as to be popular with the most powerful class of his subjects, it was a more difficult question. He saw clearly that Paul was guilty of nothing worthy of death or of bonds [#Acts 25:25|]; therefore, he would not consent that the Jews should kill him; yet he was equally unwilling to offend them by releasing him. He was incapable, from his worldly and selfish nature, of appreciating Paul’s noble devotion to the good of humanity, and equally unable to understand the enmity of the Jews toward him. He must now, of necessity, send him to the emperor, but he confessed that he had no good reason to give the emperor for doing so, and was about to do an unreasonable act. In this predicament it was quite natural that he should call for the advice of Agrippa.
(OCA 277)
Romans 1:16
XXVI:1-3. Festus having stated the case, and the assembly being in waiting, the king assumed the presidency of the assembly.
(1) Then Agrippa said to Paul, You are permitted to speak for yourself. Then Paul stretched forth his hand, and offered his defense:
Romans 1:17
(2) I think myself happy, King Agrippa, because I shall defend myself this day before you, touching all the things of which I am accused by the Jews;
Romans 1:18
(3) especially as you are acquainted with all the customs and questions among the Jews. Wherefore, I beseech you to hear me patiently.
It must have been his left hand which he stretched forth as he began this exordium, for his right was chained to the soldier who guarded him (#Acts 26:29|). The compliment to Agrippa for his acquaintance with Jewish customs and controversies was not undeserved. (y) It afforded Paul unfeigned gratification to know, that, after so many efforts to make himself understood by such men as Lysias, Felix, and Festus, he was at length in the presence of one who could fully understand and appreciate his cause.
(y) Conybeare and Howson, vol. 2, p. 294.
(OCA 277)
Romans 1:19
4-8. After the exordium, he proceeds to state, first, his original position among the Jews, and to show that he was still true to the chief doctrine which he then taught.
(4) My manner of life from my youth, which was from the beginning among my own nation in Jerusalem, all the Jews know,
(OCA 278)
Romans 1:20
(5) who knew me from the beginning, if they were willing to testify, that, according to the strictest sect of our religion, I lived a Pharisee.
Romans 1:21
(6) Even now, it is for the hope of the promise made by God to the fathers, that I stand here to be judged;
Romans 1:22
(7) to which promise our twelve tribes, by earnest worshiping night and day, hope to attain. Concerning this hope, King Agrippa, I am accused by the Jews.
Romans 1:23
(8) What! Is it judged a thing incredible among you, that God should raise the dead?
The Pharisees were the least likely of all the Jewish sects to be unfaithful to Jewish institutions. It was, therefore, much in Paul’s favor that he was able to call even his enemies to witness that from his youth he had lived in the strict discipline of that sect. It was yet more so, to say that he was still a firm believer in the leading doctrine of the party, and to reiterate the assertion made on two former occasions, that it was on account of the hope of a resurrection that he was accused. (Before the Sanhedrim and before Felix [#Acts 23:6 24:14,15|].) This was not the avowed cause, but it was the real cause of their accusations; for the assumptions that Christ had risen from the dead was the ground-work of all Jewish opposition and persecution. He interprets the promise made by God to the fathers, by which he doubtless means the promise, “In thee and in thy seed shall all the families of the earth be blessed” [#Genesis 12:3 28:4|], as referring to the resurrection, because that is the consummation of all the blessings of the gospel. He exposes the inconsistency of his enemies by observing, that it was even Jews who were accusing him of crime in demonstrating this great hope so cherished by the twelve tribes. Then, turning from Agrippa to the whole multitude (observe the plural number of the pronoun “you,” #Acts 26:8|) he asks, with an air of astonishment, if they really deem it an incredible thing that God should raise the dead. If not, why should he be accused of crime for declaring that it had been done?
(OCA 278)
Romans 1:24
9-11. To still further illustrate his former standing among the Pharisees, he describes his original relation toward the cause of Christ.
(9) I thought with myself that I ought to do many things contrary to the name of Jesus, the Nazarene,
(OCA 278)
Romans 1:25
(10) which I also did in Jerusalem. Many of the saints I shut up in prison, having received authority from the high priests; and when they were put to death, I gave my vote against them.
Romans 1:26
(11) And in all the synagogues I punished them often, compelling them to blaspheme; and being exceedingly mad against them, I persecuted them even to foreign cities.
With such a record as this, there was no room to suspect him of any such bias as would render him an easy or a willing convert to Christ. On the contrary, it must have appeared to Agrippa, and the whole audience, most astonishing that such a change could take place. Their curiosity to know what produced the change must have been intense, and he proceeds to gratify it.
(OCA 278)
Romans 1:27
12-18. (12) Whereupon, as I was going to Damascus, with authority and commission from the high priests,
Romans 1:28
(13) at midday, O King, I saw in the way a light from heaven, above the brightness of the sun, shining around me and those who were journeying with me.
Romans 1:29
(14) And when we had all fallen to the earth, I heard a voice speaking to me, and saying, in the Hebrew dialect, Saul, Saul, why do you persecute me? It is hard for you to kick against the goads.
Romans 1:30
(15) And I said, Who art thou, Lord? And he said, I am Jesus, whom you persecute.
Romans 1:31
(16) But rise and stand upon your feet; for I have appeared to you for this purpose, to choose you for a minister and a witness of the things which you have seen, and of those in which I will appear to you;
Romans 1:32
(17) delivering you from the people and the Gentiles, to whom I now send you