Atos 25

Atos 25

Hughes wrote, “When we are wrongly accused, slandered, or treated harshly, we must remember that God, the Judge of Heaven, will hold men accountable.” Indeed, they may have been before the Emperor's Tribunal (Judgment Seat) but one day they would be before the Righteous Judge Jesus Christ at the Great White Throne Judgment and the charges against them will be many and serious and such that they warrant an eternal death sentence! Bringing...against (2702)(kataphero from kata = down against + phero = bring, carry, bear) means literally to bring or bear against as of legal charges here in Acts 25:7. Used in Acts 26:10 where Paul describes his judicial vote cast against the Christians! In the third and final NT use in Acts 20:9 kataphero is used as an idiom to describe Eutychus as "overcome by sleep" which is literally to be carried away by deep sleep. Kataphero means to cause something adverse to happen to someone, usually in connection with accusations or condemnations [LN]. It means to cause something to happen that is opposed to another’s interest [BDAG]. Kataphero in the Septuagint - Gen. 37:2; Deut. 1:25 = " they brought us back"; Deut. 22:14; Jdg. 7:4; Jdg. 7:5; Jdg. 16:21 = "they brought him down to Gaza"; 2 Sa 14:14; 1 Ki. 1:53 "they brought him down from the altar."; Isa. 17:13; Isa. 28:2; Ezek. 47:2; Dan. 5:20 = "he was deposed from his royal throne"; Mic. 1:4 Gilbrant - Kataphero was used by Homer and other classical writers to mean “bring down, fall down, pull down,” as well as to mean “fall or drop asleep” (cf. Liddell-Scott). Katapherō appears in later Greek literature also. In most cases it has the meaning of “bringing down.” This word occurs 15 times in the Septuagint. Five of these times it translates yāradh (“cause to go down, bring,” etc.), having the same basic meaning as in the classical period. A second meaning of “flowing, gushing, or pouring out” is seen in 2 Samuel 14:14 and Micah 1:4, both times translating the Hebrew nāgar. Only Luke used katapherō in the New Testament (Acts 20:9 [twice]; 25:7; and 26:10). In Acts 20:9 Eutychus “(fell) into a deep sleep” and was “sunk down (overwhelmed) with sleep.” In Acts 25:7 the people “laid (cast) many and grievous complaints against Paul,” implying that the charges were “brought forward” or “laid down.” Similarly, in Acts 26:10 Paul “gave” his voice “against” the Christians. (Complete Biblical Library Greek-English Dictionary) Serious (926)(barus) means heavy and is used figuratively in the NT. In 2 Cor 10:10 the phrase "“His letters are weighty" speaks of rules and regulations difficult to obey, burdensome, oppressive (BDAG has "pert. to being a source of difficulty or trouble because of demands made."). In Mt 23:23 Jesus accused the religious leaders saying you "have neglected the weightier provisions of the law", the truly important matters ("justice and mercy and faithfulness"). In Acts 20:9 Paul warned the Ephesian elders that after he leaves "savage wolves will come in among you, not sparing the flock" thus characterizing them as fierce, cruel, vicious (BDAG = "pert. to being of unbearable temperament."). And in 1 Jn. 5:3+ barus speaks of God's commandments - "For this is the love of God, that we keep His commandments; and His commandments are not burdensome." Barus describes something as being important because of unusual significance particularly with regard to certain legal directives [BDAG]. These Jews who are leveling serious (barus) charges are like the "savage (barus) wolves" Paul had warned the Ephesians to watch out for! Barus - 6v - burdensome(1), heavy(1), savage(1), serious(1), weightier provisions(1), weighty(1). Matt. 23:4; Matt. 23:23; Acts 20:29; Acts 25:7; 2 Co. 10:10; 1 Jn. 5:3+ Barus in the Septuagint - Gen. 48:17; Exod. 17:12; Exod. 18:18; Num. 11:14; Num. 20:20; Jdg. 20:34; 1 Sam. 4:18; 1 Sam. 5:11; 1 Ki. 3:9; 1 Ki. 10:2; 1 Ki. 12:4; 1 Ki. 12:11; 2 Ki. 6:14; 2 Ki. 18:17; 2 Chr. 9:1; 2 Chr. 10:4; 2 Chr. 10:11; 2 Chr. 25:19; Neh. 5:18; Job 6:3; Job 15:10; Job 23:2; Job 33:7; Ps. 35:18; Ps. 38:4 - heavy burden; Prov. 27:3; Dan. 2:11; Nah. 3:3; Gilbrant on barus - Among classical writers barus enjoyed much diversity of use. Its meaning extends from the general sense of “heavy” (in weight; cf. baros [916], “weight”), to have a variety of connotations. Perhaps the common denominator among the various uses is intensity; barus thus can denote “severe” (“weighty”) suffering or a “stern, harsh” person. When used of impressions on the faculties it can depict a “strong, deep” sound or a “low” pitch (Liddell-Scott). Six different Hebrew words are translated by barus in the Septuagint, although generally either the adjective kāvēdh, “heavy, weighty,” or the related verb kāvēdh, “to weigh heavily,” stand behind it. The variety found in classical Greek continues in the Septuagint. It describes Moses’ hands which became “heavy” (cf. NIV’s “tired”) after having lifted the staff of God for so long (Exodus 17:12). Or, Jethro felt that the “heavy” (i.e., “hard”) work of ruling Israel was more than Moses could bear (Exodus 18:18; cf. Nehemiah 5:18, of “harsh” demands). The Psalmist could speak of the heavy burden of his guilt (Psalm 38:4 [LXX 37:4]), and the author of 1 Maccabees could write of a “strong force” (of soldiers) (RSV; 1:17,20,29). The New Testament records barus six times; the versatility is still apparent. Jesus reproached the Pharisees and legal experts for having neglected the (literally) “weightier” matters of the Law (Matthew 23:4; NIV, “more important”). At the same time, these same individuals were guilty of making the Law a “heavy” burden for the rest of the people (Matthew 23:4; cf. 1 John 5:3). Paul warned that harsh, “grievous,” wolves would emerge from the Ephesians’ own ranks. Here the idea is of severe, stern, or overly strict rulers who as “wolves” would devour the “sheep” of the flock of God (Acts 20:29). Paul was accused of writing barus letters, but being a weak person of contemptible speech in person. Here the contrast is between “forceful, convincing” letters and “contemptible” speech (2 Corinthians 10:10). (Complete Biblical Library Greek-English Dictionary) All disciples of Jesus have been forewarned that they would be subjected to unjust persecution... Matthew 5:11; 12 “Blessed are you when people insult you and persecute you, and falsely say all kinds of evil against you because of Me.12 “Rejoice and be glad, for your reward in heaven is great; for in the same way they persecuted the prophets who were before you. 1 Peter 4:12-16 Beloved, do not be surprised at the fiery ordeal among you, which comes upon you for your testing, as though some strange thing were happening to you; 13 but to the degree that you share the sufferings of Christ, keep on rejoicing, so that also at the revelation of His glory you may rejoice with exultation. 14 If you are reviled for the name of Christ, you are blessed, because the Spirit of glory and of God rests on you. 15 Make sure that none of you suffers as a murderer, or thief, or evildoer, or a troublesome meddler; 16but if anyone suffers as a Christian, he is not to be ashamed, but is to glorify God in this name. Could (not) ("not able to") (2480)(ischuo from ischus = might) means to be strong in body or in resources. Ischuo can speak of physical power (Mk 2:17, 5:4, 9:12). It can speak of having the required personal resources to accomplish some objective as here in Php 4:13 or conversely with the negative speaks of that which is good for nothing (Mt 5:13-note). Ischuo is the equivalent of to have efficacy, to avail or to have force. Prove (584)(apodeiknumi from apo + deiknumi = to point out, cause to see) means to cause something to be known as genuine, to cause it to become displayed in a manner accessible to or observable by the public. It means demonstrating by argument, shown to be true, something the Jews could not do. In Acts 25:7 Paul says that serious charges were brought against him which his accusers "could not prove (apodeknumi)." So here the idea of apodeiknumi is to show by argument and so to prove, which is the same sense as Peter intends to convey here in Acts 2:22. Jesus was shown to be Who He claimed to be! Jack Andrews - The Jews had no witnesses—no evidence—therefore their testimony was their word against Paul’s word! Charles Spurgeon said, “We ought never to fear those who are defending the wrong side, for since God is not with them their wisdom is folly, their strength is weakness, and their glory is their shame.” John Phillips pointed out, “In court (Paul) faced again... a dish of lies and half-truths, served up with venom and spite and seasoned with the deadly poison of a charge of insurrection and high treason. What must Festus have thought of it all, a Roman trying a case filled with such religious overtones? What a betrayal it all was of the calling and destiny of Israel to be a witness for God to the Gentile world. Far from being attracted to the true and living God by these Jewish leaders, Festus must have thanked his gods a thousand times that he was a Roman, not a Jew.” (Exploring Acts) What Paul must have known is the truth of Jesus' promise in Sermon on the Mount Blessed are you when people insult you and persecute you, and falsely say all kinds of evil against you because of Me. 12“Rejoice and be glad, for your reward in heaven is great; for in the same way they persecuted the prophets who were before you. (Mt 5:11-12+) Acts 25:8 while Paul said in his own defense, "I have committed no offense either against the Law of the Jews or against the temple or against Caesar." NET Acts 25:8 Paul said in his defense, "I have committed no offense against the Jewish law or against the temple or against Caesar." GNT Acts 25:8 τοῦ Παύλου ἀπολογουμένου ὅτι Οὔτε εἰς τὸν νόμον τῶν Ἰουδαίων οὔτε εἰς τὸ ἱερὸν οὔτε εἰς Καίσαρά τι ἥμαρτον. NLT Acts 25:8 Paul denied the charges. "I am not guilty of any crime against the Jewish laws or the Temple or the Roman government," he said. KJV Acts 25:8 While he answered for himself, Neither against the law of the Jews, neither against the temple, nor yet against Caesar, have I offended any thing at all. ESV Acts 25:8 Paul argued in his defense, "Neither against the law of the Jews, nor against the temple, nor against Caesar have I committed any offense." CSB Acts 25:8 while Paul made the defense that, "Neither against the Jewish law, nor against the temple, nor against Caesar have I sinned at all." NIV Acts 25:8 Then Paul made his defense: "I have done nothing wrong against the law of the Jews or against the temple or against Caesar." NKJ Acts 25:8 while he answered for himself, "Neither against the law of the Jews, nor against the temple, nor against Caesar have I offended in anything at all." NRS Acts 25:8 Paul said in his defense, "I have in no way committed an offense against the law of the Jews, or against the temple, or against the emperor." YLT Acts 25:8 he making defence -- 'Neither in regard to the law of the Jews, nor in regard to the temple, nor in regard to Caesar -- did I commit any sin.' I have committed no offense either against the Law of the Jews: Ac 25:10 6:13,14 23:1 24:6,12,17-21 28:17,21 Ge 40:15 Jer 37:18 Da 6:22 2Co 1:12 Acts 25 Resources - Multiple Sermons and Commentaries PAUL DENIES THE CHARGES While Paul said in his own defense - The present tense indicates he was continually arguing his defense because there was more than one charge. Said in his own defense (626) (apologeomai from apó = from + lógos = speech) literally means to speak oneself off, hence to plead for oneself, to defend or speak or plead for oneself (middle voice speaks of one's personal involvement) before a tribunal or elsewhere. BDAG says "to speak in one’s own defense against charges presumed to be false." All uses of apologeomai - Lk. 12:11; Lk. 21:14; Acts 19:33; Acts 24:10; Acts 25:8; Acts 26:1; Acts 26:2; Acts 26:24; Ro 2:15; 2 Co. 12:19 I have committed no offense either against the Law of the Jews (sectarianism) or against the temple (sacrilege) or against Caesar (sedition) - The Law of the Jews = Law of Moses. Paul succinctly rebuts three charges saying in essence "I have sinned in nothing." (The absolute negative particle for each of the three charges - Paul is adamantly denying the charges!) Paul "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+)." (NET Note) Caesar (2541)(kaisar - of Latin origin) is the title for the emperor of Rome. It was originally a surname of Julius Caesar, later adopted by Octavianus Augustus and his successors afterward as an appellative (identifying word or words by which someone or something is called) as a part of their title. Festus was most interested in this remark for he did not care about his religious activities but was deeply concerned about his political activities.