Atos 25
Thomas Constable · Citado em PreceptAustin
Atos 25
Constable points out that "This is the shortest of Paul's five defenses that Luke documented. It is quite similar to Paul's defense before Felix except that now the apostle appealed to the emperor. Derek Thomas introduces this chapter with these comments - God’s providence may sometimes appear to us to be inefficient. Why place one of the best preachers of the seventeenth century—John Bunyan—in prison for twelve years? The answer, from our perspective over three centuries later, is obvious: without the imprisonment there would have been no Pilgrim’s Progress. That book still ranks as one of the most important in all of Christian literature. The same thought could be had concerning Paul’s imprisonment. Why place the most useful Christian in the world at that time in prison? But God’s ways are not our ways (cf. Isa. 55:8–9), and there is a yet-unseen purpose behind this “frowning providence.” (William Cowper - Listen to the beautiful version of God Moves in Mysterious Ways) Later, from his incarceration in Rome, Paul would testify that God had worked in such a way as to secure advantages for the gospel that otherwise would not have been possible. It had become known among members of the imperial guard that his imprisonment had been due to his relationship to Jesus Christ (Phil. 1:13+). Opportunities for witness had been given to him in the most unlikely places. Seeming inefficiency was actually part of God’s strategy. (Reformed Expository Commentary: Acts p. 675). (Or here is Derek Thomas' sermon on Acts 25:1-12). Then (oun) serves to indicate a transition to something new, the next "trial" of Paul before the Romans. Having arrived in the province - The Roman province of Judea which incorporated the regions of Judea, Samaria and Idumea, and extended over parts of the former regions of the Hasmonean and Herodian kingdoms of Judea.(see map). Province (1885)(eparchia from epi = over + arche = rule) denotes the area ruled over by a governor (known as an "eparchos") or prefect. Eparchia "is used, like the Lat. provincia, in Ac 23:34+, Acts 25:1, to denote “province,” “sphere of duty."" Having arrived (1910)(epibaino from epi = upon + baino = to step) literally means to step upon. It was used of mounting an animal (Mt 21:5, boarding a ship (embarking) (Acts 27:2) or as in the present case of entering a region or country and thus setting foot in it (Acts 20:18, Acts 25:1). In Acts 21:4 "they kept telling Paul through the Spirit not to set foot in Jerusalem." Gilbrant - Many ancient writers used this word when describing the boarding of ships. The word is used to indicate the mounting of camels (Genesis 24:61) and donkeys (Zechariah 9:9; Matthew 21:5). The second use could be translated as “set foot in.” This use can be found in ancient writings and in the New Testament. In extra-Biblical literature the verb was sometimes used to denote hostile intent (for example, a band of robbers; cf. Moulton-Milligan). (Complete Biblical Library Greek-English Dictionary) Epibaino - 6x - arrived(1), embarking(1), mounted(1), set foot(2), went aboard(1). Matt. 21:5; Acts 20:18; Acts 21:2; Acts 21:4; Acts 25:1; Acts 27:2 Epibaino in Septuagint - Ge. 24:61; Lev. 15:9; Num. 22:22; Num. 22:30; Deut. 1:36; Deut. 11:25; Deut. 33:26; Deut. 33:29; Jos. 1:3; Jos. 14:9; Jos. 15:6; Jdg. 5:10; Jdg. 10:4; Jdg. 12:14; 1 Sam. 5:5; 1 Sam. 25:20; 1 Sam. 25:42; 1 Sam. 30:17; 2 Sam. 18:9; 2 Sam. 19:26; 1 Ki. 13:13; 2 Ki. 4:24; 2 Ki. 9:25; Neh. 2:12; Est. 6:8; Job 6:21; Job 30:21; Ps. 18:10; Ps. 68:4; Ps. 68:33; Ps. 76:6; Ps. 91:13; Prov. 21:22; Jer. 10:5; Jer. 17:25; Jer. 18:15; Jer. 22:4; Jer. 46:4; Jer. 46:9; Jer. 50:21; Ezek. 10:18; Amos 4:13; Mic. 1:3; Mic. 5:5; Mic. 5:6; Nah. 3:17; Hab. 2:1 (And station myself on the rampart); Hab. 3:8; Zech. 1:8; Zech. 9:9; Zech 9:9 Rejoice greatly, O daughter of Zion! Shout in triumph, O daughter of Jerusalem! Behold, your king is coming to you; He is just and endowed with salvation, Humble, and mounted (epibaino) on a donkey, Even on a colt, the foal of a donkey. John MacArthur gives us some background on the political scene at this time - Felix's callousness and cruelty had left a legacy of profound hatred toward Rome by the Jews. Their hostility and suspicion now focused on Festus, their new Roman overlord in occupied Palestine. (MacArthur New Testament Commentary – Acts) Three days later went up to Jerusalem from Caesarea (see some excellent pictures of the archaeological remains at Caesarea Maritima) - Went up because Jerusalem is elevated. Since according to Josephus Felix had been removed because of poor leadership and incompetence, Festus made a point immediately to get to know his Jewish constituents and lay the groundwork for peace for the "Pax Romana" as it was called was the highest priority for provincial governors. Robertson on three days later - (meta treis hēmeras). So in Acts 28:17 in Rome. That is on the third day, with a day of rest in between. Precisely the language used of the resurrection of Jesus "after three days" = "on the third day." (Mt 27:63, Mk. 8:31; Mk. 9:31; Mk. 10:34) So by common usage then and now. (ED: This exact phrase "meta treis hemeras" is found 7x in the Bible - Jos. 3:2; Jos. 9:16; Matt. 27:63; Mk. 8:31; Mk. 9:31; Mk. 10:34; Acts 25:1) Jack Arnold points out that "Acts 24-26, gives us the actual fulfillment of prophecy concerning Paul's ministry. The resurrected Christ said of Paul when he was first converted, “he is a chosen instrument of Mine, to bear My name before the Gentiles and kings and the sons of Israel” (Acts 9:15+). In these three chapters in Acts, Paul stood before kings, governors, Gentiles and Israelites. The three main characters Paul faced were Felix, Festus and King Agrippa, and to each one of these Paul gave the truth of Jesus Christ. When presented with the claims of Christ, Felix, the governor of Judea, procrastinated and said, “Go away for the present and when I find time, I will summon you” (Acts 24:25). When Agrippa heard the gospel, he was an almost Christian and said, “In a short time you will persuade me to become a Christian,” or as the King James Version says, “Almost thou persuadest me to be a Christian” (Acts 26:28). However, after Festus, the rationalist, heard the gospel, he said, “Paul, you are out of your mind! Your great learning is driving you mad” (Acts 26:24). All three of these men heard the gospel and rejected it. Felix and Agrippa came close to truly yielding to Christ, but Festus was calloused and hardened to the truth, so that he never even considered it. (Sermon) Festus in Hastings Bible Dictionary - No information is forthcoming concerning Porcius Festus, who succeeded Felix in the procuratorship of Judaea , other than that supplied by Acts 24:27; Acts 26:32 and by Josephus, Ant. xx. viii. 9f., ix. 1, and Bellum Judaicum (Josephus) II xiv. 1. According to Josephus, Festus set himself with vigour and success to restore order to his province, which he found distracted with sedition and overrun by bands of robbers. ‘He caught the greatest part of the robbers, and destroyed a great many of them.’ More particularly it is added that he ‘sent forces, both horsemen and footmen, to fall upon those that had been seduced by a certain impostor, who promised them deliverance and freedom from the miseries they were under, if they would but follow him as far as the wilderness. Accordingly, those forces that were sent destroyed both him that had deluded them and those that were his followers also.’ The only other incident in the administration of Festus which Josephus relates shows him, in association with King Agrippa II., withstanding ‘the chief men of Jerusalem’ (Josephus Antiquities 20.8.9-11 scroll down page), and permitting an appeal to Caesar-an interesting combination in view of the narrative in Acts. The circumstances, as stated by Josephus, were those: Agrippa had made an addition to his palace at Jerusalem, which enabled him to observe from his dining-hall what was done in the Temple. Thereupon ‘the chief men of Jerusalem’ erected a wall to obstruct the view from the palace. Festus supported Agrippa in demanding the removal of this wall, but yielded to the request of the Jews that the whole matter might be referred to Nero, who upheld the appeal and reversed the judgment of his procurator. Josephus evidently regards Festus as a wise and righteous official, affording an agreeable contrast to Albinus, his successor, of whom he says that ‘there was not any sort of wickedness that could be named but he had a hand in it’ (Josephus Wars 2.14.1 - scroll down). Turning to the Book of Acts, we find that there, while justice is done to the promptness with which Festus addressed himself to his duties and to the lip-homage he was ready to pay to ‘the custom of the Romans,’ he appears in a less favourable light, and the outstanding fact meets us of the estimate which St. Paul formed of him. St. Paul preferred to take his chance with Nero to leaving his cause to be disposed of by this fussy, plausible official. ‘I appeal unto Caesar,’ is the lasting condemnation of Festus. He was persuaded that the Apostle was innocent of the ‘many and grievous, charges’ brought against him, yet he was quite prepared to sacrifice him, if thereby he ‘could gain favour with the Jews’; hence the preposterous proposal of a re-trial at Jerusalem. The noble use which St. Paul made shortly after of the opportunity given him by Festus to speak for himself before Agrippa and Berenice should not blind us to the callousness of the man who planned that scene with all its pomp and circumstance, and deliberately exploited a prisoner in bonds for the entertainment of his Herodian guests. Festus died after holding his office for a brief term-‘scarcely two years’ (Schürer, History of the Jewish People (Eng. tr. of GJV).] I. ii. [1890] 185). See article Dates for discussion of the chronology of the procuratorship of Festus. Acts 25:2 And the chief priests and the leading men of the Jews brought charges against Paul, and they were urging him, NET Acts 25:2 So the chief priests and the most prominent men of the Jews brought formal charges against Paul to him. GNT Acts 25:2 ἐνεφάνισάν τε αὐτῷ οἱ ἀρχιερεῖς καὶ οἱ πρῶτοι τῶν Ἰουδαίων κατὰ τοῦ Παύλου καὶ παρεκάλουν αὐτὸν NLT Acts 25:2 where the leading priests and other Jewish leaders met with him and made their accusations against Paul. KJV Acts 25:2 Then the high priest and the chief of the Jews informed him against Paul, and besought him, ESV Acts 25:2 And the chief priests and the principal men of the Jews laid out their case against Paul, and they urged him, CSB Acts 25:2 Then the chief priests and the leaders of the Jews presented their case against Paul to him; and they appealed, NIV Acts 25:2 where the chief priests and Jewish leaders appeared before him and presented the charges against Paul. NKJ Acts 25:2 Then the high priest and the chief men of the Jews informed him against Paul; and they petitioned him, NRS Acts 25:2 where the chief priests and the leaders of the Jews gave him a report against Paul. They appealed to him YLT Acts 25:2 and the chief priest and the principal men of the Jews made manifest to him the things against Paul, and were calling on him, Ac 25:15 24:1 Job 31:31 Pr 4:16 Ro 3:12-19 Acts 25 Resources - Multiple Sermons and Commentaries AFTER 2 YEARS PAUL STILL HAS A TARGET ON HIS HEAD! Jack Andrews points out that "The Jews were so bent on destroying Paul that they had not forgot about him. “Out of sight—out of mind” did not work with these men." (Jack Andrews Expository Studies – Understanding Acts" And the chief priests and the leading men of the Jews brought charges against Paul - This is a very sad description. The leading men is the "first men," the Jewish men who should have known better but who were morally and ethically the worst men in town. Once again while undoubtedly their arrogant flesh is driving them, the lying and murdering devil is also behind the scenes shooting fiery missiles to urge them on to destroy Paul. And remember Paul has been in prison for 2 years, not out in the Judean countryside proclaiming the Gospel. That did not deter these evil men from desiring to shut him up forever! Just as the "leading men" among the Jews "were trying to destroy" Jesus (Lk 19:47+), here we see another cohort of leading men seeking to destroy Paul.
Atos 25
Constable - Agrippa had a reputation for being an expert in Jewish matters since he was part Jewish and had grown up in the Herodian family. He was the person to whom Rome had given the authority to appoint the Jewish high priest and to preserve the temple treasury and vestments. Acts 25:15 and when I was at Jerusalem, the chief priests and the elders of the Jews brought charges against him, asking for a sentence of condemnation against him. NET Acts 25:15 When I was in Jerusalem, the chief priests and the elders of the Jews informed me about him, asking for a sentence of condemnation against him. GNT Acts 25:15 περὶ οὗ γενομένου μου εἰς Ἱεροσόλυμα ἐνεφάνισαν οἱ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι τῶν Ἰουδαίων αἰτούμενοι κατ᾽ αὐτοῦ καταδίκην. NLT Acts 25:15 When I was in Jerusalem, the leading priests and Jewish elders pressed charges against him and asked me to condemn him. KJV Acts 25:15 About whom, when I was at Jerusalem, the chief priests and the elders of the Jews informed me, desiring to have judgment against him. ESV Acts 25:15 and when I was at Jerusalem, the chief priests and the elders of the Jews laid out their case against him, asking for a sentence of condemnation against him. CSB Acts 25:15 When I was in Jerusalem, the chief priests and the elders of the Jews presented their case and asked for a judgment against him. NIV Acts 25:15 When I went to Jerusalem, the chief priests and elders of the Jews brought charges against him and asked that he be condemned. NKJ Acts 25:15 "about whom the chief priests and the elders of the Jews informed me, when I was in Jerusalem, asking for a judgment against him. NRS Acts 25:15 When I was in Jerusalem, the chief priests and the elders of the Jews informed me about him and asked for a sentence against him. YLT Acts 25:15 about whom, in my being at Jerusalem, the chief priests and the elders of the Jews laid information, asking a decision against him, when I was at Jerusalem: Ac 25:1-3 Es 3:9 Lu 18:3-5 23:23 Acts 25 Resources - Multiple Sermons and Commentaries THE JEWS WANTED PAUL'S LIFE NOT JUSTICE! and when I was at Jerusalem, the chief priests (archiereus) and the elders ( presbuteros) of the Jews brought charges against (peri - concerning) him -This was described in Acts 25:1-3. Brought charges (1718)(emphanizo from en = in, into + phaino = show, make visible, make conspicuous) means to make visible, to lay something open to view (clear or plain) so all can see (Jn 14:22, cp Ex 33:13 = idea is "reveal Yourself to me"). To provide information so as to make clear, to explain or to inform (Acts 23:22, He 11:14, Jn 14:21 Isa 3:9). To present evidence or bring charges as in a formal judicial report (Acts 24:1, 25:2, Esther 2:22) Asking for a sentence of condemnation against him - Notice that in Acts 25:3 the Jews were "requesting a concession against Paul, that he might have him brought to Jerusalem." Clearly Festus perceived that they wanted more than a "concession!" They wanted "condemnation!" The wanted Paul's head and Festus at least discerned that much! Robertson on condemnation (katadike) "Only N.T. example of this old word (penalty, fine, condemnation) from kata and dikē (justice against)." Gilbrant on condemnation - Katadikē was in wide circulation during the Early Church era. However, it is used only once in the New Testament. It may have been a technical term for Greek-speaking courts of law (cf. Liddell-Scott). In secular use katadikē more generally refers to the actual punishment resulting from a judgment (Schrenk, “katadikazō,” Kittel, 3:622). This is attested by its use in the papyri (cf. Moulton-Milligan).Its only occurrence in the New Testament is found in Acts 25:15. The chief priests and elders at Jerusalem requested Festus to pass a “sentence of condemnation” against the apostle Paul for his Christian beliefs. (Complete Biblical Library Greek-English Dictionary) Acts 25:16 "I answered them that it is not the custom of the Romans to hand over any man before the accused meets his accusers face to face and has an opportunity to make his defense against the charges. NET Acts 25:16 I answered them that it was not the custom of the Romans to hand over anyone before the accused had met his accusers face to face and had been given an opportunity to make a defense against the accusation. GNT Acts 25:16 πρὸς οὓς ἀπεκρίθην ὅτι οὐκ ἔστιν ἔθος Ῥωμαίοις χαρίζεσθαί τινα ἄνθρωπον πρὶν ἢ ὁ κατηγορούμενος κατὰ πρόσωπον ἔχοι τοὺς κατηγόρους τόπον τε ἀπολογίας λάβοι περὶ τοῦ ἐγκλήματος. NLT Acts 25:16 I pointed out to them that Roman law does not convict people without a trial. They must be given an opportunity to confront their accusers and defend themselves. KJV Acts 25:16 To whom I answered, It is not the manner of the Romans to deliver any man to die, before that he which is accused have the accusers face to face, and have licence to answer for himself concerning the crime laid against him. ESV Acts 25:16 I answered them that it was not the custom of the Romans to give up anyone before the accused met the accusers face to face and had opportunity to make his defense concerning the charge laid against him. CSB Acts 25:16 I answered them that it's not the Romans' custom to give any man up before the accused confronts the accusers face to face and has an opportunity to give a defense concerning the charges. NIV Acts 25:16 "I told them that it is not the Roman custom to hand over any man before he has faced his accusers and has had an opportunity to defend himself against their charges. NKJ Acts 25:16 "To them I answered,`It is not the custom of the Romans to deliver any man to destruction before the accused meets the accusers face to face, and has opportunity to answer for himself concerning the charge against him.' NRS Acts 25:16 I told them that it was not the custom of the Romans to hand over anyone before the accused had met the accusers face to face and had been given an opportunity to make a defense against the charge. YLT Acts 25:16 unto whom I answered, that it is not a custom of Romans to make a favour of any man to die, before that he who is accused may have the accusers face to face, and may receive place of defence in regard to the charge laid against him. it is not the custom of the Romans: Ac 25:4,5 has an opportunity to make his defense: Ac 26:1 De 17:4 19:17,18 Pr 18:13,17 Joh 7:51 Acts 25 Resources - Multiple Sermons and Commentaries DEFENDANT MUST BE GIVEN HIS "DAY IN COURT" I answered them that it is not the custom of the Romans "There is a touch of disdain (Furneaux) in the tone of Festus. He may refer to a demand of the Jews before they asked that Paul be brought to Jerusalem (Acts 25:3). At any rate there is a tone of scorn towards the Jews." (Robertson) To hand over any man before the accused (kategoreo) meets his accusers (kategoros) face to face and has an opportunity (topos) to make his defense against the charges - Festus made it clear to Paul's adversaries that he would not convict a man who not even been convicted. The Roman Law called for the accused to stand trial for their crimes.