CSSA 2-5-20 - PAUL'S DEFENCE BEFORE RULERS

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245. PAUL'S DEFENCE BEFORE RULERS

"He is a chosen vessel unto me, to bear my name before Gentiles, and Kings."

The Apostle Paul had completed his three preaching campaigns, preaching the gospel throughout the then-known world. On coming back to Jerusalem he once again experienced the hatred of the Jews who would have killed him but for the intervention of Lysias who sent him to Caesarea by night so that he could be judged by Felix, the governor of the province of Cilicia. Like Jesus, who was passed to Annas, to Caiaphas, to Pilate, to Herod, to Pilate again, before being crucified on the trumped-up charge of treason against Rome, so Paul found himself the pawn in the game of politics the Jews played with Rome — as recorded in Acts 24 and 25 — when he was passed to Felix, to Festus, before Agrippa, until finally his appeal to Caesar took him to Rome.

Each trial gave Paul the opportunity to preach the faith to which he had been converted.

Acts 24, 25, 26

BEFORE FELIX (Acts 24:1-9).

After the tumultuous events described in the last lesson, Paul was now a prisoner in Roman hands, and the Jews were prevented from carrying out their vow to kill him. He waited for five days under guard in Herod's palace where the governors lived. At that time Ananias the High Priest and the elders representing the Sanhedrin came down from Jerusalem to press their charge against Paul. They wanted to be sure that he was condemned this time, and brought with them a hired orator or lawyer named Tertullus, to present their case. He started by flattering Felix in a most insincere way. "Most noble Felix" he called him — but the opposite was the case. Felix was an immoral man, described by Roman historians as a monster of lust and cruelty. What a different man to the humble apostle, who was in the true sense a noble man.

Tertullus had nothing but hatred and abuse for the man in bonds. Directing his attack to side with the Roman's opposition to political or religious agitators, he accused Paul of:

Agitating Jews throughout the world to rise against the Romans;
Being a ringleader of the hated "sect of the Nazarenes";
Attempting to profane (or treat with contempt) the Temple in Jerusalem.

The Jews wholeheartedly agreed that these charges were correct.

PAUL'S DEFENCE BEFORE FELIX (Acts 24:10-23).

Paul began his defence by mentioning that Felix had been a governor among the Jews for many years, and would therefore be in a better position to understand Paul's defence. Paul had only been in Jerusalem for twelve days. He had gone there after many years to worship; he contended that the Jews had not found him arguing in the temple, nor causing the people to riot, either in the synagogues or in the city. The charges against him could not be proved.

However, Paul confessed that he did worship in the "way" which they called "heresy", but it was not heresy or wrong doctrine. He believed all the things written in the Law and the Prophets, and the resurrection of the dead. In fact, he said, because of the hope of the resurrection "I always take pains to have a clear conscience toward God and toward men" (24:16 R.S.V.). The Jews from Asia who had found him in the Temple after completing his purification ceremony should have come to Felix if they had any charges against Paul. The Sanhedrin themselves had found no wrong in Paul when they examined him, except for the remark on the resurrection which divided them. "Touching the resurrection of the dead I am called in question by you this day" said Paul. That fundamental belief was no crime at all.

Felix knew something of Judaism through his Jewish wife Drusilla, and also something of the new Christian sect, and it must have been obvious that Paul was innocent. But he did not want to offend the Jews who were capable of having Rome remove him from his position. He adjourned the case until the chief captain Lysias should come. Meanwhile Paul was kept by a centurion and allowed to see his friends.

Again the Truth triumphed over its evil opponents. We can imagine the frustrated Jews going home, full of hatred and bitterness for the man who once again had escaped their hands.

FELIX AND DRUSILLA HEAR PAUL AGAIN (Acts 24:24-27).

Paul's words had interested Felix and Drusilla and they sent for him privately several times to hear about "the faith in Christ". But Paul's words about righteousness, the need for temperance or self control, and the coming judgment, made the evil Felix tremble, and he sent Paul away. However, he often called him back, not to learn more of the Faith but in the vain hope that either Paul or his friends might pay money for his release.

FELIX LEAVES PAUL BOUND (Acts 24:27).

After two years Felix was recalled to Rome, apparently to answer charges of injustice and cruelty against the Jews in Caesarea. He still did what he could to please the Jews, and left Paul in prison. It is typical of human nature; he forgot how he had been impressed by Paul.

Try to imagine what those two long years in chains must have been like for Paul. He had been an active man, visiting ecclesias in many places, and now he was tied to one place. However, he would have used that time profitably: he would have helped the Caesarean ecclesia by his presence, written many letters and prepared himself for the new work to come. In all his trials he saw the guiding hand of God and patiently awaited the time when he must go to Rome.

POROUS FESTUS (Acts 25:1-12).

Festus became the new governor in Cilicia. Immediately on taking up his office he went down to Jerusalem to meet the elders of the people he was to govern. We might think that after two years the Jews had forgotten Paul, but the passing of time had not reduced their intense hatred for Paul or the Faith which he championed. They asked Festus to bring him down to Jerusalem, intending to kill him on the way, but Festus must have seen through their cunning. Eight to ten days later (v.6, mg), Festus went back to Caesarea, and the next day sat on the judgment seat to reopen the case against Paul. The Jews had "many and grievous complaints" about Paul which they could not prove. This contrasted with Paul's simple and direct denial of their charges (25:8). Festus realised that Paul was innocent, but like Felix before him, he wanted to please the Jews. He asked Paul if he would go down to be tried at Jerusalem.

Paul knew what he could expect from the hands of the Jews. Asserting his innocence and making use of his Roman citizenship, he appealed to Caesar for the right to be heard by Rome's Supreme Tribunal.

This was now the means by which he could go to Rome, rather than being kept penned up at Caesarea or Jerusalem for years. Again Divine providence rules!

KING AGRIPPA AND BERNICE VISIT FESTUS (Acts 25:13-22).

A few days later King Agrippa II and his sister Bernice, came down to visit the new governor. The King not only ruled a small part of northern Palestine but he was also an important figure in the Jewish state, having connections with some of the temple offices. His father Herod Agrippa I was the one who had killed James (Acts 12), his grandfather had killed all baby boys at the birth of Jesus, his uncle was involved with the death of Christ. What a terrible family history! Nevertheless, he was an important Jew, and was interested to hear this "Jewish controversy with Paul." This pleased Festus who had nothing definite to write of Paul to the Caesar. He quickly realised that Agrippa with his greater knowledge of Jewish law might be able to formulate a charge and so rid him of this knotty problem.

BEFORE THE KING (Acts 25:23-26:29).

Agrippa and Bernice came to hear Paul with Festus, as well as all the chief men of the city. We read that they came "with great pomp" — no doubt with many royal and beautiful robes, parading themselves, puffed up in fleshly self-importance. What a contrast with the man who had been imprisoned for two years, the man who had travelled thousands of kilometres on exhaustive preaching campaigns, who had overcome tremendous obstacles with outstanding courage, who for 10 years had been strengthened by his conviction in Christ, that man was in chains before proud rulers half his age! But who was the greatest among them? Paul was an "ambassador in bonds" for Christ THE KING. He has set us an example not to worry about the great men of this life or their vain opinions, for they are worthless in God's eyes.

After Paul's conversion on the road to Damascus Christ had told Ananias that Paul was a chosen vessel to bear his Master's name before many people, including kings (9:15). Here was such an opportunity, and on permission from Agrippa, Paul began to fearlessly proclaim the faith he had accepted. Stretching out a hand from which his chain hung, he appealed to Agrippa to listen patiently, realising that the King was conversant with all the Jewish customs and problems. Paul outlined his early life; he had lived as a very strict Pharisee, but now, he said "I stand and am judged for the hope of the promise made of God unto our fathers" (v.6). For this reason he was accused. This hope was based on the resurrection of the dead, because God had made the promises to the fathers of Israel, and as He is the God of the living, the fathers and the faithful must rise (Luke 20:28-38). Why should the Jews dispute the evidence of their scriptures?

Paul went on to show the reason for his conversion to Christ. He told of his violent opposition to the followers of Jesus and how he had set about to exterminate the Christians. The event that changed the whole course of his life was the blinding revelation of the risen Christ shown to him on the road to Damascus. That stupendous event convinced him that Jesus was indeed the Messiah of Israel and he became a willing servant to the risen Christ's charge that he call the Gentiles to share in the forgiveness of sins and inheritance promised in the Hope of Israel. It was for this reason that the Jews wanted to kill him. But, Paul explained, his preaching only followed Moses and the prophets, who of course had foretold Christ's death and resurrection.

At this point Festus, amazed that an intelligent man should talk of such unusual things, could not help saying "Paul, thou art beside thyself; much learning doth make thee mad". Paul denied this and appealed to the king, "King Agrippa, believest thou the prophets? I know that thou believest." But Agrippa was not prepared to commit himself to the responsibility which would come with the admission that Jesus Christ fulfilled the Old Testament prophets; he answered "almost thou persuadest me to be a Christian". Paul wished that everyone gathered there was the same as himself, but without his chains. We can imagine the scornful looks of some of the important men. Why should they want to be like this despised prisoner who was full of zeal for such an unusual cause. Little did they realise that Paul only of them all will be saved in the day of judgment. What then of the ambition and pride of men!

TO ROME (Acts 26:30-32).

The meeting was over. The king and the governor discussed Paul's position, and agreed that he could have been set free if he had not appealed to Caesar. But once freed, the Jews would not have spared him. Paul knew this, and also that he must go to Rome to further the work of the gospel, as Christ has told him (ch. 19:21). Before great men — governors and kings, Jew and Gentile. He was not even afraid to show them their responsibility to God, for such was his love and confidence in the Father that he was able to look beyond the sufferings of the present, the chains, the cold dark prison, the ridicule of men, to the day of glory. Is this our attitude? We will probably never have to suffer as Paul did, but we have his example to put into practice in our lives, in all the circumstances which come upon us (2 Cor. 4:16-18).

REFERENCE LIBRARY:

"The Story of the Bible" (H. P. Mansfield, Vol. 14, pp. 82-96

"Paul the Apostle" (W. H. Boulton) — pp. 176-191

PARAGRAPH QUESTIONS:

What were the three main charges against Paul which Tertullus made to Felix?
How did Paul answer the charges made against him when brought before Felix the governor?
Why did Paul appeal to the court of Caesar after his defence before Festus?
What was Christ's commission to the converted Paul? Show how it was fulfilled in the events recorded in Acts 24-26.
What was the hope that Paul was judged for when brought before King Agrippa?