Atos 25
A.T. Robertson · Citado em PreceptAustin
Atos 25
Robertson - This is not the reason given by Luke in Acts 25:9 (wanting to curry favour with the Jews), but doubtless this motive also actuated Festus as both could be true. I asked whether he was willing to go to Jerusalem and there stand trial on these matters - Of course Paul was not willing to go to his death at the hands of the Jews in Jerusalem, if he would even have arrived their alive! Paul knew he had rights as a Roman citizen and stood his ground and realized that he would get no further resolution of the matter before Festus. Andrews points out that "Festus tells Agrippa a lie—it wasn’t because of his uncertainty about these questions—but verse 9 says that he wanted to do the Jews a favor so he asked Paul if he was willing to go up to Jerusalem. Festus was painting himself in the best light possible—he had hidden motives and ulterior motives—he was a politician—and a crooked one at that! The Jews had requested for a trial in Jerusalem and Festus tried to comply with their request. (Ibid) Marshall observes "It is interesting that by this stage the question of Paul's alleged desecration of the temple has quite disappeared from sight, and the topic of the resurrection (Acts 23:4; 24:21) has replaced it....The real ground of dispute is that Paul preaches the resurrection of Jesus, something which the Sadducees refused to believe on principle and which the Pharisees likewise refused to believe although they admitted the fact of a final resurrection of all men." (Tyndale NT Commentary) Acts 25:21 "But when Paul appealed to be held in custody for the Emperor's decision, I ordered him to be kept in custody until I send him to Caesar." NET Acts 25:21 But when Paul appealed to be kept in custody for the decision of His Majesty the Emperor, I ordered him to be kept under guard until I could send him to Caesar." GNT Acts 25:21 τοῦ δὲ Παύλου ἐπικαλεσαμένου τηρηθῆναι αὐτὸν εἰς τὴν τοῦ Σεβαστοῦ διάγνωσιν, ἐκέλευσα τηρεῖσθαι αὐτὸν ἕως οὗ ἀναπέμψω αὐτὸν πρὸς Καίσαρα. NLT Acts 25:21 But Paul appealed to have his case decided by the emperor. So I ordered that he be held in custody until I could arrange to send him to Caesar." KJV Acts 25:21 But when Paul had appealed to be reserved unto the hearing of Augustus, I commanded him to be kept till I might send him to Caesar. ESV Acts 25:21 But when Paul had appealed to be kept in custody for the decision of the emperor, I ordered him to be held until I could send him to Caesar." CSB Acts 25:21 But when Paul appealed to be held for trial by the Emperor, I ordered him to be kept in custody until I could send him to Caesar." NIV Acts 25:21 When Paul made his appeal to be held over for the Emperor's decision, I ordered him held until I could send him to Caesar." NKJ Acts 25:21 "But when Paul appealed to be reserved for the decision of Augustus, I commanded him to be kept till I could send him to Caesar." NRS Acts 25:21 But when Paul had appealed to be kept in custody for the decision of his Imperial Majesty, I ordered him to be held until I could send him to the emperor." YLT Acts 25:21 but Paul having appealed to be kept to the hearing of Sebastus, I did command him to be kept till I might send him unto Caesar.' when Paul appealed: Ac 25:10 26:32 2Ti 4:16 for the Emperor's decision: Ac 27:1 Lu 2:1 I ordered him to be kept in custody: Ac 25:12 Acts 25 Resources - Multiple Sermons and Commentaries FESTUS BLAMES PAUL FOR HIS DILEMMA But when Paul appealed to be held in custody for the Emperor's decision - Festus implies that if he had been willing to go to Jerusalem, his case would have been settled. Yes, and so would his life! Festus does not emphasize that it was because of his obvious desire to do the Jews a favor (asking for transfer of case to Jerusalem) that Paul was forced to make the appeal to Caesar. Decision is diagnosis (related to diaginosko = to examine thoroughly) "the regular word for a legal examination (cognitio), thorough sifting (dia), here only in N.T." (Robertson) Gilbrant adds "In both classical Greek and intertestamental literature, diagnōsis is used as a legal term meaning “decision.” It occurs only once in the New Testament (Acts 25:21) and has the meanings “examination, decision, hearing.” It comes from the word diaginōskō (1225) meaning to “investigate, decide, examine.” (Compare the English word diagnosis.)" (Gilbrant) Louw-Nida on diagnosis/diaginosko - to make a judgment on legal matters, with the implication of thorough examination - 'to decide a case, to arrive at a verdict after examination.' Andrews - Augustus (Emperor's) was a title and not a proper name. It was first used by Octavianus, Julius Caesar’s adopted son and successor, and was then adopted by the Caesars that followed him. Emperor (KJV = Augustus)(4575)(sebastos from sebázomai = to venerate) means revered, worthy of reverence, august, venerated, august. The Latin is Augustus, which is commonly applied to the emperor. In the NT sebastos is used as a title and a proper noun (Augustus). L-N - pertaining to the Emperor - 'imperial.' Venerated means to regard with feelings of respect and reverence; to consider hallowed or exalted, or be in awe of. August means of or befitting a lord, profoundly honored. Friberg - transliterated from the Latin augustus (sacred, revered, worthy of veneration); substantivally as a title for the Roman supreme ruler His Majesty the Emperor (Acts 25.21, 25); Augustan band, imperial cohort or regiment ( Acts 27.1) " Vine on sebastos - "august, reverent," the masculine gender of an adjective (from sebas, "reverential awe"), became used as the title of the Roman emperor, Acts 25:21, 25, RV, for AV, "Augustus;" then, taking its name from the emperor, it became a title of honor applied to certain legions or cohorts or battalions, marked for their valor, Acts 27:1. Cp. sebazomai, "to worship," Rom. 1:25; sebasma, "an object of worship," Acts 17:23; 2 Thess. 2:4. Sebastos - 3x - Augustan(1), Emperor(1), Emperor's(1). - Acts 25:21; Acts 25:25; Acts 27:1 Jack Arnold - Festus, being a man who was selfish and desiring self-praise, took credit for going by the Roman law, but shamefully, at this point he said nothing to Agrippa of Paul's innocence and that he should have been released. I ordered him to be kept in custody until I send him to Caesar - No, what he really means is "I need to concoct a charge with your help King Agrippa!" And again we see the providential hand of God use what man meant for evil and bring forth good. In other words, if Festus had done the right thing and exonerated and released Paul, there is a good chance the Jews would have assassinated him. And so Festus' miscarriage of justice resulted in Paul being kept in protective custody, safe from the murderous Jews. (cf Ge 50:20, Ro 8:28). Send (375)(anapempo from ana = again + pempo = to send) means literally to send up ans was a legal technical term send (up) to a higher or proper tribunal or official (Lk 23.7); send (back) to the previous tribunal or official (Lk 23.11) to send back to a previous location (Philemon 1:12). BDAG - (1) 1 to send up from a lower position to a higher, send up (2) 2 to send on to someone in authority, send (up), (Lk 23:7, Acts 25:21) (3) to send back to a previous location, send back (Lk 23:11 ; Philemon 1:12; Lk 23:15). Gilbrant on anapempo - Classical Greek writers used anapempō in a literal sense to mean “send up” or “send back” (ana [301], “up/back,” pempō [3854], “to send”). Both meanings are used figuratively as well. For example, anapempō is used of sending someone up to higher ground (topographically speaking), but also of referring someone to a higher authority. Likewise, within the papyri anapempō conveys the sense, “to send up to a higher authority.” It is also used in the more literal sense of “sending back (someone or something).” The expression does not occur in the Septuagint. Both of the above senses are retained in the New Testament and on occasion appear together. In Luke 23:7 Pilate, upon learning that Jesus belonged to Herod’s jurisdiction (exousia [1833], “authority”) “sent” (anapempsen) Him to Herod. When Herod had finished questioning Jesus “he sent him again” (anapempsen) to Pilate (see verse 11). In context the word in verse 7 carries the idea of referral to one in authority, although it is questionable whether Pilate regarded Herod as his superior. Such, however, is clearly the case in Acts 25:21. Festus retained Paul, who had appealed his case to Rome, until a time Festus might “send” Paul to Caesar. The literal sense of “sending back” is more the meaning carried in Luke 23:11. This meaning was employed by Paul in speaking to Philemon of Onesimus, “Whom I have sent again to you” (Philemon 12). (Complete Biblical Library Greek-English Dictionary) Anapempo - send(1), sent(1), sent...back(3). Lk. 23:7; Lk. 23:11; Lk. 23:15; Acts 25:21; Philemon 1:12 Caesar (2541)(kaisar) refers to the emperor of Rome. It was originally a surname of Julius Caesar, later taken as a title by the chief Roman ruler. Gilbrant adds that "was the family name of the famous Gaius Julius Caesar who was assassinated in Rome in 44 b.c. His grandnephew Octavius became the first Roman emperor and took the name Augustus Caesar. "Augustus" then became a title applied to his successors who were also Caesars. Augustus means "worthy to be reverenced." It implied respect and veneration that was usually given to their gods and to sacred things. But the title soon became used to encourage the worship of the emperor." Acts 25:22 Then Agrippa said to Festus, "I also would like to hear the man myself." "Tomorrow," he said, "you shall hear him." NET Acts 25:22 Agrippa said to Festus, "I would also like to hear the man myself." "Tomorrow," he replied, "you will hear him." GNT Acts 25:22 Ἀγρίππας δὲ πρὸς τὸν Φῆστον, Ἐβουλόμην καὶ αὐτὸς τοῦ ἀνθρώπου ἀκοῦσαι. Αὔριον, φησίν, ἀκούσῃ αὐτοῦ. NLT Acts 25:22 "I'd like to hear the man myself," Agrippa said.And Festus replied, "You will-- tomorrow!" KJV Acts 25:22 Then Agrippa said unto Festus, I would also hear the man myself. To morrow, said he, thou shalt hear him. ESV Acts 25:22 Then Agrippa said to Festus, "I would like to hear the man myself." "Tomorrow," said he, "you will hear him." CSB Acts 25:22 Then Agrippa said to Festus, "I would like to hear the man myself." "Tomorrow you will hear him," he replied. NIV Acts 25:22 Then Agrippa said to Festus, "I would like to hear this man myself." He replied, "Tomorrow you will hear him." NKJ Acts 25:22 Then Agrippa said to Festus, "I also would like to hear the man myself." "Tomorrow, " he said, "you shall hear him." NRS Acts 25:22 Agrippa said to Festus, "I would like to hear the man myself." "Tomorrow," he said, "you will hear him." YLT Acts 25:22 And Agrippa said unto Festus, 'I was wishing also myself to hear the man;' and he said, 'To-morrow thou shalt hear him;' Ac 9:15 Isa 52:15 Mt 10:18 Lu 21:12 Acts 25 Resources - Multiple Sermons and Commentaries Then Agrippa said to Festus, "I also would like to hear the man myself." - The implication is that Agrippa had heard about this Jew named Paul. The multitudes of Jewish believers in Jerusalem and Judea could not have escaped his notice. There were also assemblies of believers in Galilee, Peraea, Samaria, and the Decapolis. Robertson on would like - The imperfect tense for courtesy, rather than the blunt boulomai, I wish, I want. Literally, "I myself also was wishing" (while you were talking), a compliment to the interesting story told by Festus....The imperfect is keen enough and yet polite enough to leave the decision with Festus if inconvenient for any reason Longenecker- This stirred Agrippa's interest so that instead of merely giving his advice, he asked to hear Paul himself. The Greek expression kai autos ("also myself"; "myself," NIV) makes the "I" emphatic, laying stress on Agrippa's real desire to meet Paul. (EBC)
Atos 25
Robertson notes "There was another high priest now, Ishmael in place of Ananias." And remember the high priests were Sadducees and so Ishmael would be adamantly against Paul's teaching of the resurrection of the dead, especially the resurrection of a dead man named Jesus! Brought charges (1718)(emphanizo from en = in, into + phaino = make visible or conspicuous) means to lay something open to view so that it is clear or plain and all can see and in this context the Jews brought charges against Paul in a formal judicial report. This is their modus operandi for in Acts 24:1+ Luke records "After five days the high priest Ananias came down with some elders, with an attorney named Tertullus, and they brought charges to the governor against Paul." And they were urging him - Urging is parakaleo and the imperfect tense depicts them urging him again and again. They were persistently pleading their case! Hatred is a strong motivating force as these men demonstrate for it has been 2 years since they brought charges in Acts 24:1+. Their enmity is still at full throttle so to speak. The proverb is true of them which says "For they cannot sleep unless they do evil; and they are robbed of sleep unless they make someone stumble." (Pr 4:16). They have had insomnia for 2 years! THOUGHT- Are you angry with anyone? Be careful not to let it simmer lest it become a long lasting enmity as with the supposedly "religious" Jews. Real "religion" confesses and repents of angry so as not to grieve or quench the Spirit and potentially incur God's hand of discipline. Furneaux on their urging - This renewal of the charge after two years, on the very first opportunity, is a measure, not only of their unsleeping hatred, but of the importance which they attached to Paul's influence. It is also notable that the enmity of the Jews motivated them to take extremely quick action against Paul, bringing formal charges against him only 3 days after Festus had arrived as the new governor to replace Felix (Acts 24:27+). Presumably they had been attempting to to urge Felix to conclude the case against Paul but were unsuccessful. Now that they had a new governor, there was a new opportunity to finish Paul off for good! Isn't it amazing to watch little men strive and connive against a "big," omnipotent, sovereign God Who (of course unbeknownst to them) had promised Paul safe passage to Rome (Acts 23:11+, cf Jesus' prophecy about Paul in Acts 9:15+). Acts 25:3 requesting a concession against Paul, that he might have him brought to Jerusalem (at the same time, setting an ambush to kill him on the way). NET Acts 25:3 Requesting him to do them a favor against Paul, they urged Festus to summon him to Jerusalem, planning an ambush to kill him along the way. GNT Acts 25:3 αἰτούμενοι χάριν κατ᾽ αὐτοῦ ὅπως μεταπέμψηται αὐτὸν εἰς Ἰερουσαλήμ, ἐνέδραν ποιοῦντες ἀνελεῖν αὐτὸν κατὰ τὴν ὁδόν. NLT Acts 25:3 They asked Festus as a favor to transfer Paul to Jerusalem (planning to ambush and kill him on the way). KJV Acts 25:3 And desired favour against him, that he would send for him to Jerusalem, laying wait in the way to kill him. ESV Acts 25:3 asking as a favor against Paul that he summon him to Jerusalem-- because they were planning an ambush to kill him on the way. CSB Acts 25:3 asking him to do them a favor against Paul, that he might summon him to Jerusalem. They were preparing an ambush along the road to kill him. NIV Acts 25:3 They urgently requested Festus, as a favor to them, to have Paul transferred to Jerusalem, for they were preparing an ambush to kill him along the way. NKJ Acts 25:3 asking a favor against him, that he would summon him to Jerusalem-- while they lay in ambush along the road to kill him. NRS Acts 25:3 and requested, as a favor to them against Paul, to have him transferred to Jerusalem. They were, in fact, planning an ambush to kill him along the way. YLT Acts 25:3 asking favour against him, that he may send for him to Jerusalem, making an ambush to put him to death in the way. requesting a concession against Paul: Ac 9:2 1Sa 23:19-21 Jer 38:4 Mk 6:23-25 Lu 23:8-24 at the same time, setting an ambush: Ac 23:12-15 26:9-11 Ps 37:32,33 64:2-6 140:1-5 Jer 18:18 Joh 16:3 Ro 3:8 Acts 25 Resources - Multiple Sermons and Commentaries THE JEWS' DEVILISH REQUEST Requesting a concession against Paul - Requesting is in the present tense indicating this was continual. As noted above, these Jews were determined and persistent to do evil stirred on by evil spirits. Would it be that God's people would be as determined and persistent to do good enabled by the Spirit. Requesting (154)(aiteo) means to ask for something or make petition. It can mean to ask with a sense of urgency and even to the point of demanding, this latter nuance likely the case in this passage. The middle voice speaks of the Jews personal involvement in the "requesting" as if asking this special favor for themselves, presumably trying to put a little extra pressure on Festus, who does show his true colors as a "people pleaser" at heart. Undoubtedly as the new governor, he wanted to make a good impression on his subjects. Concession (5485)(charis) in this context speaks of a beneficent disposition of Festus toward the Jews and thus conveys the sense of asking (even demanding) a favor from Festus, something we discover he was clearly predisposed to accommodate (see Acts 25:9+) Charis in Acts - Acts 2:47; Acts 4:33; Acts 6:8; Acts 7:10; Acts 7:46; Acts 11:23; Acts 13:43; Acts 14:3; Acts 14:26; Acts 15:11; Acts 15:40; Acts 18:27; Acts 20:24; Acts 20:32; Acts 24:27; Acts 25:3; Acts 25:9 That he might have him brought to Jerusalem - They knew this 60 mile trip from Caesarea would cover some rough terrain that would be optimal for ambushing and assassinating Paul. Might have him brought (3343)(metapempo from metá = after + pémpō = to send, dispatch) means to send for (middle voice) or summon Paul to himself (to Festus). Metapempo is found only in Acts - Acts 10:5; Acts 10:22; Acts 10:29; Acts 11:13; Acts 20:1; Acts 24:24; Acts 24:26; Acts 25:3 At the same time, setting an ambush to kill (anaireo - Acts 23:15, 21, 27+) him on the way - These men were not the 40 Jews who 2 years earlier had sought to assassinate Paul and took a vow to not eat until they had accomplished their devilish deed (Acts 23:12-15+). Now it was the religious leaders themselves who sought to assassinate Paul. The plot comes straight from the top, the Jewish Sanhedrin. So much for low "justice" in the Jewish high court! In less than 20 years hence they would reap the injustices they had sown when their City and Temple were demolished by the Romans in 70 A.D. These men clearly "did not trust the Roman legal process, but preferred to take matters into their own hands." (NET Note) Jack Andrews rightly observes that these Jews "were willing to die in the process—kill Roman soldiers to get to Paul to kill Paul. It didn’t matter to these Jews—they hated Paul! You talk about some hatred!" (Ibid) Ambush (1747)(enedra from en = in + hedra = sitting) literally means a sitting in or on a spot and then figuratively lying in wait as in ambush. BDAG - "‘sitting in’, hence as act of concealment for surprise attack." Louw-Nida - "to conceal oneself or to proceed secretly, while waiting for an appropriate opportunity to attack - 'to be in an ambush, to make plans for a secret attack." The only other use in the NT is Luke's description of the ambush planned by the 40 Jews in Acts 23:16+. The way (ten hodon) - This exact Greek phrase is used by Luke 3x to describe believers in Jesus - Acts 19:9, Acts 22:4, Acts 24:14. And so here it is a bit ironic that these Jews plan to kill the "ringleader" of the Way, on "the way!" Acts 25:4 Festus then answered that Paul was being kept in custody at Caesarea and that he himself was about to leave shortly. NET Acts 25:4 Then Festus replied that Paul was being kept at Caesarea, and he himself intended to go there shortly. GNT Acts 25:4 ὁ μὲν οὖν Φῆστος ἀπεκρίθη τηρεῖσθαι τὸν Παῦλον εἰς Καισάρειαν, ἑαυτὸν δὲ μέλλειν ἐν τάχει ἐκπορεύεσθαι· NLT Acts 25:4 But Festus replied that Paul was at Caesarea and he himself would be returning there soon. KJV Acts 25:4 But Festus answered, that Paul should be kept at Caesarea, and that he himself would depart shortly thither. ESV Acts 25:4 Festus replied that Paul was being kept at Caesarea and that he himself intended to go there shortly. CSB Acts 25:4 However, Festus answered that Paul should be kept at Caesarea, and that he himself was about to go there shortly. NIV Acts 25:4 Festus answered, "Paul is being held at Caesarea, and I myself am going there soon. NKJ Acts 25:4 But Festus answered that Paul should be kept at Caesarea, and that he himself was going there shortly. NRS Acts 25:4 Festus replied that Paul was being kept at Caesarea, and that he himself intended to go there shortly. YLT Acts 25:4 Then, indeed, Festus answered that Paul is kept in Caesarea, and himself is about speedily to go on thither, Acts 25 Resources - Multiple Sermons and Commentaries Festus then answered that Paul was being kept in custody at Caesarea - The Jews knew exactly where Paul was. A T Robertson comments on KJV's rendering that begin with "but" (Gk - men oun) noting that this Greek sentence is not a contrast as would be implied with "but." He suggests that instead the Jewish leaders "probably argued that it was easier for one man (Paul) to come to Jerusalem than for many to go down there. But Festus was clearly suspicious (Acts 25:6) and was wholly within his rights to insist that they make their charges in Caesarea where he held court." (ED: The seat of the official Roman Court was not Jerusalem but Caesarea). Kept in custody (5083)(tereo from teros - a guard) means to keep an eye on, watching over and thus retaining in custody. And that he himself was about to leave shortly - To travel to Caesarea. Acts 25:5 "Therefore," he said, "let the influential men among you go there with me, and if there is anything wrong about the man, let them prosecute him." NET Acts 25:5 "So," he said, "let your leaders go down there with me, and if this man has done anything wrong, they may bring charges against him." GNT Acts 25:5 Οἱ οὖν ἐν ὑμῖν, φησίν, δυνατοὶ συγκαταβάντες εἴ τί ἐστιν ἐν τῷ ἀνδρὶ ἄτοπον κατηγορείτωσαν αὐτοῦ. NLT Acts 25:5 So he said, "Those of you in authority can return with me. If Paul has done anything wrong, you can make your accusations." KJV Acts 25:5 Let them therefore, said he, which among you are able, go down with me, and accuse this man, if there be any wickedness in him. ESV Acts 25:5 "So," said he, "let the men of authority among you go down with me, and if there is anything wrong about the man, let them bring charges against him." CSB Acts 25:5 "Therefore," he said, "let the men of authority among you go down with me and accuse him, if there is any wrong in this man." NIV Acts 25:5 Let some of your leaders come with me and press charges against the man there, if he has done anything wrong." NKJ Acts 25:5 "Therefore," he said, "let those who have authority among you go down with me and accuse this man, to see if there is any fault in him." NRS Acts 25:5 "So," he said, "let those of you who have the authority come down with me, and if there is anything wrong about the man, let them accuse him." YLT Acts 25:5 'Therefore those able among you -- saith he -- having come down together, if there be anything in this man -- let them accuse him;' Therefore," he said, "let the influential men: Ac 25:16, 23:30, 24:8 if there is anything wrong about the man: Ac 25:18,19,25 18:14 1Sa 24:11,12 Ps 7:3-5 Joh 18:29,30 Acts 25 Resources - Multiple Sermons and Commentaries GOD SOVEREIGNLY USES FESTUS TO PROTECT PAUL Therefore - Term of conclusion - since the Jews wanted Paul to come to Jerusalem and Festus was going to Caesarea where Paul was then why don't they go with him. He said let the influential men among you go (down) there with me - A better translation is "let the men of authority go down" (ESV, CSB), the idea being men who had authority to bring charges against Paul. Robertson adds they were "The mighty ones among you," "the men of power" (dunatoi) and authority, "the first men," the Sanhedrin, in other words." Influential (1415)(dunatos from dunamai = to be capable) refers to one inherent ability and/or resources in a position to do something. Used of Apollos who "was mighty in the Scriptures." (Acts 18:24+) Dunatos in Acts - Acts 2:24; Acts 7:22; Acts 11:17; Acts 18:24; Acts 20:16; Acts 25:5; And if there is anything wrong about the man - To Festus Paul is still innocent regardless of the charges by the Jews. The "IF" here is a condition of the first class which assumes that what follows is true, that Paul has done something wrong (not that he is morally defective per se, but that he has committed something legally wrong, even a crime worthy of the death penalty). Robertson suggests Festus makes this positive statement "to be courteous to" the Jewish leaders. Wrong (824)(atopos from a = without + topos = place) means literally having no place, out of place or out of the ordinary and hence unusual, unexpected, surprising ("nothing unusual happened" Acts 28:6+) . When atopos is used in an ethical context (as in this passage) it pertains to not being in accordance with what is right or fitting. The idea is behaviorally "out of place," and hence improper or wrong. It was used by the criminal on the cross speaking of Jesus "this man has done nothing wrong.” (Lk 23:41+). Atopos - 4x - perverse(1), unusual(1), wrong(2). - Lk. 23:41; Acts 25:5; Acts 28:6; 2 Th 3:2 Atopos in the Septuagint - Job 4:8; Job 11:11; Job 27:6; Job 34:12; Job 35:13; Job 36:21; Prov. 30:20 Let them prosecute him - If you really want to press charges then let some of your authorities go with me. There you are to repeat the accusations (present imperative) before the accused.
Atos 25
Robertson points out that "They have no lawyer this time, but they mass their forces so as to impress Festus." Stood around (4026)(periistemi from peri = around + histemi = to stand) means literally to stand around which describes these Jews forming a group around Paul, literally encircling him. In one secular use it described a calvary posted for action, not a bad picture for Paul's persecutors! Here these men are like vultures gathering around their soon to be dead prey (if they had their way!) or like a pack of ravenous wolves around an innocent sheep! But as
Atos 25
Robertson says "bringing...against" has the sense of "bearing down" which is very vivid in view of the fact that they had encircled him! Just imagine the scene and the Spirit enabled boldness it would take to stand there and just "take it" so to speak (of course he will get a chance to rebut). And their "trumped up" charges were basically the same as before -- "a real pest and a fellow who stirs up dissension among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes. And he even tried to desecrate the temple." (Acts 24:5-6+) As
Atos 25
Robertson - Nero was Emperor A.D. 54–68, the last of the emperors with any hereditary claim to the name “Caesar.” Soon it became merely a title like Kaiser and Czar (modern derivatives). In Acts only “Caesar” and “Augustus” are employed for the Emperor, not “King” (Βασιλευς [Basileus]) as from the time of Domitian. I have committed no offense (264)(hamartano) literally means to miss the mark (and so not share in the prize). By far the majority of the uses of hamartano mean to act contrary to the will and law of God and thus almost every one of the 43 NT uses are rendered in some way as to sin or commit sin. NET Note - Paul’s threefold claim to be innocent with respect to the law … the temple and Caesar argues that he has not disturbed the peace at any level. This was the standard charge made against early Christians (Luke 23:2; Acts 17:6–7). The charges here are emphatically denied, with the Greek conjunction oute repeated before each charge. Acts 25:9 But Festus, wishing to do the Jews a favor, answered Paul and said, "Are you willing to go up to Jerusalem and stand trial before me on these charges?" NET Acts 25:9 But Festus, wanting to do the Jews a favor, asked Paul, "Are you willing to go up to Jerusalem and be tried before me there on these charges?" GNT Acts 25:9 ὁ Φῆστος δὲ θέλων τοῖς Ἰουδαίοις χάριν καταθέσθαι ἀποκριθεὶς τῷ Παύλῳ εἶπεν, Θέλεις εἰς Ἱεροσόλυμα ἀναβὰς ἐκεῖ περὶ τούτων κριθῆναι ἐπ᾽ ἐμοῦ; NLT Acts 25:9 Then Festus, wanting to please the Jews, asked him, "Are you willing to go to Jerusalem and stand trial before me there?" KJV Acts 25:9 But Festus, willing to do the Jews a pleasure, answered Paul, and said, Wilt thou go up to Jerusalem, and there be judged of these things before me? ESV Acts 25:9 But Festus, wishing to do the Jews a favor, said to Paul, "Do you wish to go up to Jerusalem and there be tried on these charges before me?" CSB Acts 25:9 Then Festus, wanting to do a favor for the Jews, replied to Paul, "Are you willing to go up to Jerusalem, there to be tried before me on these charges?" NIV Acts 25:9 Festus, wishing to do the Jews a favor, said to Paul, "Are you willing to go up to Jerusalem and stand trial before me there on these charges?" NKJ Acts 25:9 But Festus, wanting to do the Jews a favor, answered Paul and said, "Are you willing to go up to Jerusalem and there be judged before me concerning these things?" NRS Acts 25:9 But Festus, wishing to do the Jews a favor, asked Paul, "Do you wish to go up to Jerusalem and be tried there before me on these charges?" YLT Acts 25:9 And Festus willing to lay on the Jews a favour, answering Paul, said, 'Art thou willing, to Jerusalem having gone up, there concerning these things to be judged before me?' Are you willing to go up to Jerusalem Ac 25:3,20 12:3 24:27 Mk 15:15 Acts 25 Resources - Multiple Sermons and Commentaries FESTUS ON THE HORNS OF A DILEMMA Horns of a dilemma refers to alternatives, each of which is equally difficult. If you are on the horns of a dilemma, you have to choose between two things, both of which are unpleasant or difficult. That describes Festus for Paul was a Roman citizen who had been falsely accused and was innocent. On the other hand, if Festus released Paul, it would arouse the anger of the Jews and he would run the risk of a significant disturbance of the peace, which would be "bad news" for him back in Rome! And so he offers what seems to be a compromise of trying Paul in Jerusalem but under Roman jurisdiction not Jewish. Jack Arnold adds "At this point, Festus should have dismissed the case against Paul, but now we find this man is a compromiser, always seeking to find the middle ground. He was a true politician because he wanted to please his Jewish subjects, and after all, it was more important to please millions of Jews than to release a man called Paul, the pest. Festus suggested that Paul be taken to Jerusalem to be tried, not by the Sanhedrin but by Festus himself." (Sermon) But Festus, wishing to do the Jews a favor - This is the exact phrase used of Felix in Acts 24:27+ "and wishing to do the Jews a favor, Felix left Paul imprisoned." Remember Festus is just beginning his tenure as governor of Judea and wants to get off to a good start with the Jewish populace, most of whom are not Christians. Wishing (present tense) (2309)(thelo) refers to exercising one's will with the underlying sense of to desire, want or wish. Thelo "expresses not simply a desire, but a determined and constant exercise of the will." (W E Vine) All uses of thelo in Acts - Acts 2:12; Acts 7:28; Acts 7:39; Acts 10:10; Acts 14:13; Acts 16:3; Acts 17:18; Acts 17:20; Acts 18:21; Acts 19:33; Acts 24:6; Acts 24:27; Acts 25:9; Acts 26:5; Favor (5485) see preceding note on charis Answered Paul and said, "Are you willing to go up to Jerusalem and stand trial before me on these charges?" - Festus, realizes it would be unjust to condemn Paul on these charges also see it would not be politically expedient to absolve him. Therefore in a question he offers Paul the same proposal that the Jewish rulers had made to him in Jerusalem - "requesting a concession against Paul, that he might have him brought to Jerusalem...." (Acts 25:3) Of course Festus makes no mention of the possibility of an ambush by the Jews (presumably he did not know about their malicious plot.) Warren
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Robertson has a lengthy note - If Festus was unwilling to give Paul justice in Caesarea where his regular court held forth, what assurance was there that Festus would give it to him at Jerusalem in the atmosphere of intense hostility to Paul? Only two years ago the mob, the Sanhedrin, the forty conspirators had tried to take his life in Jerusalem. Festus had no more courage to do right than Felix, however plausible his language might sound. Festus also, while wanting Paul to think that he would in Jerusalem “be judged of these things before me,” in reality probably intended to turn Paul over to the Sanhedrin in order to please the Jews (ED: THIS IS SUPPOSITION AND NOT PROVEN BY THE BIBLICAL TEXT), probably with Festus present also to see that Paul received justice. Festus possibly was surprised to find that the charges were chiefly against Jewish law, though one was against Caesar. It was not a mere change of venue that Paul sensed, but the utter unwillingness of Festus to do his duty by him and his willingness to connive at Jewish vengeance on Paul. Paul had faced the mob and the Sanhedrin in Jerusalem, two years of trickery at the hands of Felix in Caesarea, and now he is confronted by the bland chicanery of Festus. It is too much, the last straw. I have done no wrong to the Jews - Paul once again pleads his Innocence. Here he emphasizes he did not act unjustly toward the Jews and did not violate any of their laws. This was a fact and his Jewish protagonists had to accept to their chagrin. Jack Andrews points out that "We can learn from Paul that just because we are Christians does not mean that we have to take everything the world dishes out—that we cannot stand up and speak up for our rights as citizens!" (Ibid) As you also very well know - How did Paul know that Festus knew he was innocent? I am not sure how he could say this with such assurance but clearly he was absolutely correct as we see in Acts 25:18-19+ when Festus says to Agrippa "“When the accusers stood up, they began bringing charges against him not of such crimes as I was expecting. but they simply had some points of disagreement with him about their own religion and about a dead man, Jesus, whom Paul asserted to be alive." Know (present tense) (1921) (epiginosko) means that Festus knew exactly or completely.
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Robertson - Here it apparently means the chief officers and personal retinue of the procurator, his assessors (assessores konsiliarii). These local advisers were a necessity. Some discretion was allowed the governor about granting the appeal. If the prisoner were a well-known robber or pirate, it could be refused What counsel would Festus be seeking? The decision was his alone, but he would ask their advice and opinion. He apparently consulted with them to determine if this case was extra ordinem, outside the normal provincial jurisdiction, a situation in which such an appeal would be legitimate. This case was in fact extra ordinem, outside the normal guidelines of clear and established law. He sought their advice about how to report this unusual case to Caesar. It is also notable that a Roman citizen had the right to request a trial by the emperor himself, and a local provincial governor such as Felix could not refuse it at least in an extra ordinem case such as this where the charge being brought did not fit clearly within the boundaries of established law [NAC]. Vincent on the council - A body of men chosen by the governor himself from the principal Romans of the province. These were called assessors, sometimes friends, sometimes captains. Though a Roman citizen had the right of appeal to the emperor, a certain discretion was allowed the governors of provinces as to admitting the appeal. It might be disallowed if the affair did not admit of delay, or if the appellant were a known robber or pirate. In doubtful cases the governor was bound to consult with his council, and his failure to do so exposed him to censure. Cicero, in his impeachment of Verres, the brutal governor of Sicily, says: "Will you deny that you dismissed your council, the men of rank with whom your predecessor and yourself had been wont to consult, and decided the case yourself?" (ii., 33). That Festus exercised this discretion in Paul's case is shown by his conferring with the council. Council (4824)(sumboulion from sún = together + boulé = counsel) speaks of what is related to consultation with lambánō (receive) meaning to form a plan (in negative sense - plot - Mt 22:15) with poiéō (do or make) meaning to make or take council (Mark 3:6 = conspiring; Mk 15:1 - held a consultation). to take or receive counsel, to hold or take a consultation (Matt. 12:14; 22:15; 27:1, 7; 28:12) Sunboulion denotes an advisory council or an official deliberative assembly as a body (council session, meeting) Here in Acts 25:12 it means a council, an advisory council, and speaks of persons who sat in public trials with the governor of a province. BDAG = "the result reached by a deliberating group." Louw-Nida = "to engage in joint planning so as to devise a course of common action, often one with a harmful or evil purpose." Gilbrant - This noun refers to a council with the emphasis placed on the result of the council’s deliberations. The word occurs quite often from the classical period onward. Plutarch used it to refer to a council of advisors or with the idea of convening a council (Bauer). It was also used in inscriptions of the Second Century B.C. (cf. Moulton-Milligan). Sumboulion occurs only at 4 Maccabees 17:17 in some manuscripts of the Septuagint. In the New Testament each occurrence of sumboulion emphasizes the gathering together of a group for the specific purpose of determining or confirming a plan of action. While most of these consultations have a deceitful intent, this is not inherent to the word itself. Matthew used sumboulion to refer to the Pharisees’ actions of taking counsel (12:14; 22:15), as well as to those of the full Sanhedrin (27:1,7), identified as the chief priests and the elders. Mark used it in a similar fashion (cf. 3:6; 15:1). Only Luke used this word in a non-Jewish context. In Acts 25:12 sumboulion refers to the advisory council of Festus. (Complete Biblical Library Greek-English Dictionary) Sumboulion - 8v - conferred*(2), conspired*(1), conspiring(1), consultation(1), consulted*(1), council(1), plotted together(1), together(2). Matt. 12:14; Matt. 22:15; Matt. 27:1; Matt. 27:7; Matt. 28:12; Mk. 3:6; Mk. 15:1; Acts 25:12 Appealed (1941) see above for epikaleomai. Used for Paul's appeal to Caesar in Acts 25:11; Acts 25:12; Acts 25:21; Acts 25:25; Acts 26:32; Acts 28:19; Robertson writes that "Bengel thinks that Festus sought to frighten Paul with these words. Knowling suggests that “they may have been uttered, if not with a sneer, yet with the implication ‘thou little knowest what an appeal to Caesar means.’ ” But embarrassment will come to Festus. He has refused to acquit this prisoner. Hence he must formulate charges against him to go before Caesar." John MacArthur extracts four lessons from Acts 25:1-12: First, it is another tragic example of Jewish hostility to the gospel—a theme running throughout Acts (Acts 4:1-31; 5:17-42; 6:9-15; 8:1-4; 9:23; 13:6, 45; 14:2, 19; 17:1-9, 13; 18:5-17; 19:8-9; 20:3; 21:27ff.; 23:12ff.). Jesus predicted that opposition in His words to His disciples recorded in John 15:18-25. The Lord's reference to "their Law" shows that He had the unbelieving Jews (particularly their leaders) in mind. No religion is neutral about Jesus Christ; all non-Christian religions are openly or subtly opposed to Him. As He Himself put it, "He who is not with Me is against Me" (Matt. 12:30). Persecution of Christians by false religion is always based on two premises: it is based on false accusations, and it is for Christ's sake. Believers are to live blameless lives and so reveal their critics' accusations to be false (Titus 2:2-8; 1 Pet. 2:12, 15; 3:16). A second truth this text illustrates is the binding power of sin. (ED: AND I WOULD ADD THE "BLINDING" POWER OF SIN!) Although he had been out of the mainstream, incarcerated at Caesarea for two years, the Sanhedrin's hatred of Paul had not abated. "Truly, truly, I say to you," Jesus said in John 8:34, "everyone who commits sin is the slave of sin." In Romans 6:16, Paul asked rhetorically, "Do you not know that when you present yourselves to someone as slaves for obedience, you are slaves of the one whom you obey, either of sin resulting in death, or of obedience resulting in righteousness?" Peter wrote in 2 Peter 2:19, "By what a man is overcome, by this he is enslaved." The Jewish leaders were enslaved by their venomous hatred of Paul, an innocent man. Third, this passage reveals the sovereignty of God in human affairs (cf. Gen. 45:7-8; Dan. 4:17; Luke 22:53; John 7:30; 19:10-11; Acts 2:23). The Sanhedrin's request to bring Paul to Jerusalem to stand trial seemed innocent enough. Festus needed the Jewish leaders' support, so it was essential for him to conciliate them. Granting that seemingly innocuous request would have been, from Festus's perspective, an easy concession. But God providentially intervened to protect His servant. Fourth, the believer's proper relation to government also appears in this passage. Paul willingly submitted to the Roman government—even as embodied in the person of Nero. He practiced the principle he set forth in Romans 13:1-5. Understanding and applying these principles helped Paul's life have the powerful impact on the world that it did. (MacArthur New Testament Commentary – Acts) Acts 25:13 Now when several days had elapsed, King Agrippa and Bernice arrived at Caesarea and paid their respects to Festus. NET Acts 25:13 After several days had passed, King Agrippa and Bernice arrived at Caesarea to pay their respects to Festus. GNT Acts 25:13 Ἡμερῶν δὲ διαγενομένων τινῶν Ἀγρίππας ὁ βασιλεὺς καὶ Βερνίκη κατήντησαν εἰς Καισάρειαν ἀσπασάμενοι τὸν Φῆστον. NLT Acts 25:13 A few days later King Agrippa arrived with his sister, Bernice, to pay their respects to Festus. KJV Acts 25:13 And after certain days king Agrippa and Bernice came unto Caesarea to salute Festus. ESV Acts 25:13 Now when some days had passed, Agrippa the king and Bernice arrived at Caesarea and greeted Festus. CSB Acts 25:13 After some days had passed, King Agrippa and Bernice arrived in Caesarea and paid a courtesy call on Festus. NIV Acts 25:13 A few days later King Agrippa and Bernice arrived at Caesarea to pay their respects to Festus. NKJ Acts 25:13 And after some days King Agrippa and Bernice came to Caesarea to greet Festus. NRS Acts 25:13 After several days had passed, King Agrippa and Bernice arrived at Caesarea to welcome Festus. YLT Acts 25:13 And certain days having passed, Agrippa the king, and Bernice, came down to Caesarea saluting Festus, King Agrippa and Bernice: Ac 25:22,23 26:1,27,28 arrived at Caesarea: 1Sa 13:10 25:14 2Sa 8:10 2Ki 10:13 Mk 15:18 Acts 25 Resources - Multiple Sermons and Commentaries
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Robertson observes that "the tone of Festus about Paul in this proposal for the entertainment of Agrippa and Bernice is certainly one of superficial and supremely supercilious indifference....Paul is one of Felix's left overs (left behind), a sort of "junk" left on his hands. This cowardly Roman procurator thus pictures the greatest of living men and the greatest preacher of all time to this profligate pair (brother and sister) of sinners. Undoubtedly today in certain circles Christ and his preachers are held up to like contempt." Jack Arnold - Festus laid this whole case out before Agrippa because he thought ,Agrippa, being a Jew and familiar with Jewish customs, could help him figure out some legitimate charges against Paul, for he had to have some charges if he was going to send Paul before Caesar who was then Nero.
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Robertson - This is the climax of supercilious scorn toward both Paul and "one Jesus." (KJV) (Supercilious = having or showing arrogant superiority to and disdain of those one views as unworthy) Asserted (5335)(phasko) means speaking with confidence and certainty and thus asserting, claiming, declaring. To assert means to state categorically or to declare or affirm solemnly and formally as true. Phasko on in NT here, Acts 24:9, Ro 1:22. John
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Robertson on prominent - The use of kat’ exochēn, like our French phrase par excellence, occurs here only in the N.T., and not in the ancient Greek, but it is found in inscriptions of the first century A.D. (Moulton and Milligan's Vocabulary). Exochē in medical writers is any protuberance or swelling. Cf. our phrase "outstanding men." So in walks Paul with chains rattling (Acts 26:29+) and certainly not in the latest Gucci or Calvin Klein attire, and yet wearing a garment of righteousness purchased for him by Jesus Christ. And yes thought a lowly prisoner Paul was the only person in the great auditorium who was really free (not counting any believers of course), for all of those in external pomp were clothed in filthy rags of their own righteousness and were bound with invisible chains, veritable slaves to their sin, self, pleasure, greed, power and a hundred other sins. At the command of Festus Paul was brought in - Festus as if a maestro taping on his podium to alert the orchestra and audience that it was time for the main attraction of the day. It is almost as if Paul was on "display" for all to wonder how could a little Jewish man be causing such a fuss? But of course he did not mind, because this was his chance to appear before a king and present the Gospel of the real King of kings. (Acts 9:15+). Robert Girard said, “Legally, the hearing was unofficial, since Agrippa had no jurisdiction in the case. Unofficial or not, it became a grand spectacle. Agrippa and Bernice put on their purple robes and golden crowns. Festus dressed in the scarlet cape worn by Roman governors on high state occasions. Agrippa was attended by his royal entourage and surrounded by Caesarean Jewish leaders, all dressed to kill. With Festus came the captains of the five cohorts stationed at Caesarea, along with an escort of legionnaires at attention.” Acts 25:24 Festus said, "King Agrippa, and all you gentlemen here present with us, you see this man about whom all the people of the Jews appealed to me, both at Jerusalem and here, loudly declaring that he ought not to live any longer. NET Acts 25:24 Then Festus said, "King Agrippa, and all you who are present here with us, you see this man about whom the entire Jewish populace petitioned me both in Jerusalem and here, shouting loudly that he ought not to live any longer. GNT Acts 25:24 καί φησιν ὁ Φῆστος, Ἀγρίππα βασιλεῦ καὶ πάντες οἱ συμπαρόντες ἡμῖν ἄνδρες, θεωρεῖτε τοῦτον περὶ οὗ ἅπαν τὸ πλῆθος τῶν Ἰουδαίων ἐνέτυχόν μοι ἔν τε Ἱεροσολύμοις καὶ ἐνθάδε βοῶντες μὴ δεῖν αὐτὸν ζῆν μηκέτι. NLT Acts 25:24 Then Festus said, "King Agrippa and all who are here, this is the man whose death is demanded by all the Jews, both here and in Jerusalem. KJV Acts 25:24 And Festus said, King Agrippa, and all men which are here present with us, ye see this man, about whom all the multitude of the Jews have dealt with me, both at Jerusalem, and also here, crying that he ought not to live any longer. ESV Acts 25:24 And Festus said, "King Agrippa and all who are present with us, you see this man about whom the whole Jewish people petitioned me, both in Jerusalem and here, shouting that he ought not to live any longer. CSB Acts 25:24 Then Festus said: "King Agrippa and all men present with us, you see this man about whom the whole Jewish community has appealed to me, both in Jerusalem and here, shouting that he should not live any longer. NIV Acts 25:24 Festus said: "King Agrippa, and all who are present with us, you see this man! The whole Jewish community has petitioned me about him in Jerusalem and here in Caesarea, shouting that he ought not to live any longer. NKJ Acts 25:24 And Festus said: "King Agrippa and all the men who are here present with us, you see this man about whom the whole assembly of the Jews petitioned me, both at Jerusalem and here, crying out that he was not fit to live any longer. NRS Acts 25:24 And Festus said, "King Agrippa and all here present with us, you see this man about whom the whole Jewish community petitioned me, both in Jerusalem and here, shouting that he ought not to live any longer. YLT Acts 25:24 And Festus said, 'King Agrippa, and all men who are present with us, ye see this one, about whom all the multitude of the Jews did deal with me, both in Jerusalem and here, crying out, He ought not to live any longer; about whom all the people of the Jews appealed : Ac 25:2,3,7 that he ought not to live any longer: Ac 22:22 Lu 23:21-23 Acts 25 Resources - Multiple Sermons and Commentaries FESTUS PRESENTS THE MAIN ATTRACTION Festus said, "King Agrippa, and all you gentlemen here present with us, you see this man about whom all the people of the Jews appealed to me, both at Jerusalem and here, loudly declaring that he ought not to live any longer - This is the most honest Festus has been, for now he admits that the desire of the Jews was to kill Paul. And yet even with this announcement Festus was guilty of exaggeration for not all the people of the Jews had appealed to him about Paul. In the most recent accusation against Paul the Jews who demanded the death penalty were primarily the chief priests and the Sadducean members of the Sanhedrin. But there were many other Jews, including the thousands of Jewish believers who had no part in this. Jack Andrews - Festus said, “you see this man” which lets us in on the attitude that Festus had about all this. This was an absolute absurdity for Paul to be sent to Caesar—he was not a threat to Rome or to the Jews. He did not have the physical build of Samson or Goliath. He did not intimidate the King and the prominent men of Caesarea. They did not shrink back at his public appearance. As noted below the verb Festus chose for "see" is not a simple looking, but looking closely and even with a sense of wonder. It is as if Festus is presenting Paul before the throng to behold as one would do in a theater. It was part of Festus' performance before his honored guest. See (2334)(theoreo from theaomai = to look at closely or attentively or contemplatively - even with a sense of wonder; cf theoros = a spectator; English = theater) can refes to physical sight but also to perception and understanding. And so it can mean to gaze, to look with interest and purpose, to carefully examine with emphasis on or attention to details.
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Robertson notes "Acts 25:25 repeats the statement in Acts 25:21, perhaps for the benefit of the assembled dignitaries." One is reminded of Jesus before the governor Pilate Pilate said to Him, “What is truth?” And when he had said this, he went out again to the Jews and said to them, “I find no guilt in Him. (Jn 18:38) Found (2638)(katalambano from katá = adds intensity + lambáno = take) means literally to take eagerly, grasp with force, lay hold of. Figuratively as in this passage it means to to process information, to understand or to grasp, meaning to learn through the process of inquiry. Also with the sense of to understand in Acts 4:13; Acts 10:34. And since he himself appealed (epikaleomai) to the Emperor, I decided to send him - Decided (krino) means to judge between choices and reach a decision, in this case to send Paul to Caesar because Paul really gave him no choice! Gilbrant - Unfortunately, though Festus had come to an understanding of the fact that Paul was not guilty of anything worthy of death, he had not come to an understanding of what Paul's message was all about. Martin Luther once said, "The object of his (Paul's) mission is to open their eyes—that is, to open and awaken the mind to the truth, and this in order to their conversion. The change is denoted by a twofold contrast—by that between darkness and light, and by that between the ruling power of Satan and the liberating fellowship of God. Finally, the ultimate design of God in their conversion consisted in the forgiveness of sins, and the bestowal of an inheritance, that is, a share in the glory." Festus was still blinded to these truths. (Ibid) Emperor (KJV = Augustus)(4575) see above for sebastos. Longenecker comments that "The title Sebastos ("Emperor," v. 25), found only here and in v. 21 in the NT, is the Greek equivalent of Augustus. It was first conferred on Octavian, the adopted heir of Julius Caesar, by the Senate in 27 B.C. to denote "one who is augmented" or lifted above other mortals and was restricted to the reigning emperor (and, at times, his wife)." (EBC) Acts 25:26 "Yet I have nothing definite about him to write to my lord. Therefore I have brought him before you all and especially before you, King Agrippa, so that after the investigation has taken place, I may have something to write. NET Acts 25:26 But I have nothing definite to write to my lord about him. Therefore I have brought him before you all, and especially before you, King Agrippa, so that after this preliminary hearing I may have something to write. GNT Acts 25:26 περὶ οὗ ἀσφαλές τι γράψαι τῷ κυρίῳ οὐκ ἔχω, διὸ προήγαγον αὐτὸν ἐφ᾽ ὑμῶν καὶ μάλιστα ἐπὶ σοῦ, βασιλεῦ Ἀγρίππα, ὅπως τῆς ἀνακρίσεως γενομένης σχῶ τί γράψω· NLT Acts 25:26 "But what shall I write the emperor? For there is no clear charge against him. So I have brought him before all of you, and especially you, King Agrippa, so that after we examine him, I might have something to write. KJV Acts 25:26 Of whom I have no certain thing to write unto my lord. Wherefore I have brought him forth before you, and specially before thee, O king Agrippa, that, after examination had, I might have somewhat to write. ESV Acts 25:26 But I have nothing definite to write to my lord about him. Therefore I have brought him before you all, and especially before you, King Agrippa, so that, after we have examined him, I may have something to write. CSB Acts 25:26 I have nothing definite to write to my lord about him. Therefore, I have brought him before all of you, and especially before you, King Agrippa, so that after this examination is over, I may have something to write. NIV Acts 25:26 But I have nothing definite to write to His Majesty about him. Therefore I have brought him before all of you, and especially before you, King Agrippa, so that as a result of this investigation I may have something to write. NKJ Acts 25:26 "I have nothing certain to write to my lord concerning him. Therefore I have brought him out before you, and especially before you, King Agrippa, so that after the examination has taken place I may have something to write. NRS Acts 25:26 But I have nothing definite to write to our sovereign about him. Therefore I have brought him before all of you, and especially before you, King Agrippa, so that, after we have examined him, I may have something to write-- YLT Acts 25:26 concerning whom I have no certain thing to write to my lord, wherefore I brought him forth before you, and specially before thee, king Agrippa, that the examination having been made, I may have something to write; especially before you, King Agrippa: Ac 26:2,3 Acts 25 Resources - Multiple Sermons and Commentaries THE CRUX OF FESTUS' DILEMMA Yet I have nothing definite about him to write to my lord - Festus finally confesses that he had no charge to sent to Caesar. He had nothing reliable, nothing definite, nothing trustworthy to write to the emperor Nero. At this time in Nero's reign, he had not yet turned "crazy," but it was still not advisable to send the emperor a prisoner without a charge. Definite (804)(aphales from a = w/o + sphallo = throw down, trip up, totter, bring to the ground, make someone fall) literally means that which cannot be thrown down, tripped up, tottered or overthrown. It describes that which is certain, steady, immovable. Acts 21:34; Acts 22:30; Acts 25:26; Phil. 3:1; Heb. 6:19 Robertson adds on aphales - Nothing definite or reliable (a privative, sphallō, to trip). All the charges of the Sanhedrin slipped away or were tripped up by Paul. Festus confesses that he had nothing left and thereby convicts himself of gross insincerity in his proposal to Paul in Acts 25:9 about going up to Jerusalem. By his own statement he should have set Paul free. The various details here bear the marks of the eyewitness. Luke was surely present and witnessed this grand spectacle with Paul as chief performer. Lord (master)(2962)(kurios) of course is used most often in the NT of our Lord Jesus Christ. However in ancient Rome kurios was used as a respectful designation used in addressing persons of varying social or political rank, often equivalent to our "sir" and that is the sense in the present passage. Longenecker comments on Festus' use of "lord" - The addition of Kyrios ("Lord" or "His Majesty") to the imperial title began in the time of Nero (A.D. 54-68), and its usage steadily increased till it became common during the reign of Trajan (98-117). Despite its associations with deity in the eastern realms of the empire, the growth of the imperial cult, and the pretensions to divinity of such emperors as Nero and Domitian, the title Kyrios did not by itself signal to Romans the idea of deity but rather connoted that of majesty (cf. TDNT, 3:1054-58). (EBC) Vincent agrees - The title "lord" was refused by the first two emperors, Augustus and Tiberius. The emperors who followed accepted it. In the time of Domitian it was a recognized title. Antoninus Pius was the first who put it on his coins. Robertson on kurios - Deissmann (op. cit., pp. 349ff.) runs a most interesting parallel "between the cult of Christ and the cult of Caesar in the application of the term kurios, lord" in ostraca, papyri, inscriptions. Beyond a doubt Paul has all this fully in mind when he says in 1 Cor. 12:3 that "no one is able to say Kurios Iēsous except in the Holy Spirit" (cf. also Phil. 2:11). The Christians claimed this word for Christ and it became the test in the Roman persecutions as when Polycarp steadily refused to say " Lord Caesar" and insisted on saying "Lord Jesus" when it meant his certain death (See video of Polycarp). Therefore - Term of conclusion. Since I have no charge against Paul. I have brought him before you all and especially before you, King Agrippa, so that after the investigation has taken place, I may have something to write - Agrippa with his Jewish background can presumably concoct a charge against Paul that can be sent to the Emperor. Robertson on before you - The whole company. In no sense a new trial, but an examination in the presence of these prominent men to secure data and to furnish entertainment and pleasure to Agrippa (Acts 25:22). Brought...before (4254)(proago from pro = before + ago = go) means to go before. Transitively (BDAG = to take or lead from one position to another by taking charge) = to lead forward, lead or bring out (Ac 12:6; 16:30; 17:5; 25:26) Intransitively (BDAG = to move ahead or in front of) = to go before, lead the way, precede either (a) in space Mt 2:9; Mk 11:9; walk ahead of Mk 10:32 or (b) in time go or come before (Mt 14:22; Mk 6:45; 14:28; 1 Ti 1:18; 5:24; Hb 7:18; get in before Mt 21:31) Proago - 20v - before(1), bring(1), bring...forward(1), brought(1), brought...before(1), former(1), get(1), go ahead(4), goes too far(1), going ahead(3), going before(1), led the way(1), previously made(1), walking on ahead(1), went in front(1), went on before(1). Matt. 2:9; Matt. 14:22; Matt. 21:9; Matt. 21:31; Matt. 26:32; Matt. 28:7; Mk. 6:45; Mk. 10:32; Mk. 11:9; Mk. 14:28; Mk. 16:7; Lk. 18:39; Acts 12:6; Acts 16:30; Acts 17:5; Acts 25:26; 1 Tim. 1:18; 1 Tim. 5:24; Heb. 7:18; 2 Jn. 1:9 Proago in the Septuagint - Esther 2:21, Pr 4:27, Pr 6:8. Investigation (351)(anakrisis from anakrino = to examine) means as an evaluative action investigation; as a legal technical term preliminary hearing, judicial examination. Gilbrant adds "This is a noun used among the Greeks as a legal term to describe the preliminary hearing to gather evidence for the judges. The main root of the word is krisis which is similar to krinō and means “to distinguish, decide, discern.” The prefix ana is used here to signify “up” or “through,” and qualifies the root word krisis to mean to “bring up for examination.” Anakrisis is found only once in the New Testament in Acts 25:26. Here it indicates the judicial questioning that Paul underwent at the hands of Agrippa." Robertson - Festus makes it plain that this is not a "trial," but an examination for his convenience to help him out of a predicament. Acts 25:27 "For it seems absurd to me in sending a prisoner, not to indicate also the charges against him." NET Acts 25:27 For it seems unreasonable to me to send a prisoner without clearly indicating the charges against him." GNT Acts 25:27 ἄλογον γάρ μοι δοκεῖ πέμποντα δέσμιον μὴ καὶ τὰς κατ᾽ αὐτοῦ αἰτίας σημᾶναι. NLT Acts 25:27 For it makes no sense to send a prisoner to the emperor without specifying the charges against him!" KJV Acts 25:27 For it seemeth to me unreasonable to send a prisoner, and not withal to signify the crimes laid against him. ESV Acts 25:27 For it seems to me unreasonable, in sending a prisoner, not to indicate the charges against him." CSB Acts 25:27 For it seems unreasonable to me to send a prisoner and not to indicate the charges against him." NIV Acts 25:27 For I think it is unreasonable to send on a prisoner without specifying the charges against him." NKJ Acts 25:27 "For it seems to me unreasonable to send a prisoner and not to specify the charges against him." NRS Acts 25:27 for it seems to me unreasonable to send a prisoner without indicating the charges against him." YLT Acts 25:27 for it doth seem to me irrational, sending a prisoner, not also to signify the charges against him.' Pr 18:13 Joh 7:51 Acts 25 Resources - Multiple Sermons and Commentaries THE ABSURDITY OF A CRIMINAL WITH NO ACCUSATION OF A CRIME For it seems absurd to me in sending a prisoner, not to indicate also the charges against him - Absurd means inconsistent with reason, logic, or common sense. Not only would it have been absurd but potentially dangerous to bother Caesar with matters of no import! It is not likely Nero (A. D. 54-68) would have looked favorably on Festus for wasting his time. Even the Jews had a law like this Nicodemus declaring that “Our Law does not judge a man unless it first hears from him and knows what he is doing, does it?” (Jn 7:51)