INTRODUCTION

As we have gone through the book of Acts, we have had numerous occasions to notice just how tough the apostle Paul was. The shipwreck recorded in this chapter occurred about four years after the writing of 2 Corinthians. And in that book, Paul mentions three times he had been in shipwrecks, including one night and day adrift on the sea (2 Cor. 11:25). And that means that this shipwreck was his fourth one.

THE TEXT

“And when it was determined that we should sail into Italy, they delivered Paul and certain other prisoners unto one named Julius, a centurion of Augustus’ band. And entering into a ship of Adramyttium, we launched, meaning to sail by the coasts of Asia; one Aristarchus, a Macedonian of Thessalonica, being with us. And the next day we touched at Sidon. And Julius courteously entreated Paul, and gave him liberty to go unto his friends to refresh himself. And when we had launched from thence, we sailed under Cyprus, because the winds were contrary . . .” (Acts 27:1-44).

SUMMARY OF THE TEXT

When it was time to sail to Italy, Paul and some other prisoners were entrusted to a centurion of Caesar’s named Julius (v. 1). They got on a ship from Adramyttium, and set off to sail past Asia—Paul, Luke and Aristarchus (v. 2; see Phile. 24; Col. 4:10). They stopped at Sidon in Phoenicia, and Julius let Paul go ashore to see friends (v. 3). Leaving there, they sailed under Cyprus because of the winds, perhaps a sign of trouble (v. 4). They arrived at Myra, where they changed ships (vv. 5-6). Myra was the city of the later fourth century bishop, St. Nicolas. They sailed west on the south side of Crete, again because of trouble with the wind (v. 7). With difficulty, they made it to Fair Havens near Lasea, in Crete (v. 8). Time was fading and sailing was now dangerous because it was early October, and so Paul warned against continuing (vv. 9-10). But Julius believed the shipmaster, and because Fair Havens was not commodious, they made for Phoenix, only about 50 miles west (vv. 11-12). A south wind came up and so they went for it (v. 13). But the weather turned vicious and they were caught by a northern gale (v. 14). They had to let the ship drive, had difficulty securing the skiff, and ran ropes under the hull (vv. 15-17). The next day they starting throwing things overboard (v. 18), and the day after that, they threw away the ship’s tackle (v. 19). After many days of no sun, no stars, they gave up hope (v. 20). But then Paul addressed them all—he started by establishing his authority, then told them to cheer up, that an angel had appeared to him. As Paul had to appear before Caesar, God had graciously granted the lives of all with him. So cheer up, he said, this is going to happen, and we will come upon a certain island (vv. 21-26).

So after two weeks of this, the sailors detected they were approaching land, and sounding showed it was getting shallower (vv. 27-28). They threw anchors out the stern for fear of hitting rocks, and longed for daylight (v. 29). The sailors pretended like they were going to place anchors off the bow, but they were going to abandon ship (v. 30). Paul saw through it and said that if they didn’t remain, then all would be lost—so the soldiers cut the ropes of the skiff (vv. 31-32). As daylight was breaking, Paul encouraged everyone to eat, and blessed the food (vv. 33-35). They all cheered up, 276 of them, all ate, and then threw the remainder overboard (v.  36-38).

When it was day, they didn’t know where they were, but decided to just drive toward the shore (vv. 39-40). The ship ran aground and the stern started to break up in the waves (v. 41). The soldiers wanted to kill the prisoners to prevent escape, but Julius said no in order to spare Paul (vv. 42-43). The centurion commanded that some of them should swim for it, and the others should float in with a plank (v. 43). And so it was that they all made it (v. 44). They had been blown in that tempest for almost 500 miles.

PAUL’S EXPERIENCE

Paul was an experienced sea traveler, and his cautions about sailing from Fair Havens were based on more than just jitters. He had been wrecked three times before, and so he had likely traveled successfully many more times than that. His advice was not followed in Fair Havens, and when he speaks again to the passengers, he is not boasting (“I told you so.”). He is establishing his credentials to speak because he is going to ask them to trust him. First, he wants them to take courage (v. 22), and then a number of days later, he wants them to cheer up and to eat (v. 34). All of this contributes to the increase of Paul’s authority.

TRANSFER OF AUTHORITY

The centurion Julius was a kindly man, as we can see in how he let Paul go visit his friends in Sidon (v. 3). However, although he is kind to Paul, he does not take his advice about remaining in Fair Havens (v. 11). But by the end of this episode, Paul is essentially in command of the ship. He tells all the people that they need to eat, and they do (vv. 34, 38). He tells the centurion that he must not let the sailors leave the ship, and the centurion follows his orders (v. 31). The centurion makes his plans around Paul (v. 43).

BEFORE CAESAR

The book of Acts ends with Paul under house arrest in Rome. Luke does not record an appearance before Caesar because when the book ends, that appearance has not happened yet. But we know that it did happen because an angel of God told Paul that he “must be brought before Caesar” (v. 24). So it is likely that Paul was released, especially considering the lameness of the charges against him, and continued to minister. A few years later, he was arrested again, brought to Rome, and according to reliable historical accounts was there beheaded.

FOREORDINATION AND FREE AGENCY

There are many examples of this in Scripture, and in our daily lives, but this episode gives us a clear specimen. Paul knew, and told the passengers, that not one of them would perish (v. 22). There would be no loss of life. But later, when the sailors are attempting to escape, Paul tells Julius and the soldiers that if the sailors got away, then they could not be saved (v. 31). Notice how something can be settled—it is going to happen, they are going to be saved—but God still uses our decisions and actions as instruments that He uses toward that end.

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INTRODUCTION

In this chapter, we learn the basic structure of Paul’s evangelistic message. What was the content of the gospel that he preached? And what was the process through which unbelievers were brought to faith?

THE TEXT

“Then Agrippa said unto Paul, Thou art permitted to speak for thyself. Then Paul stretched forth the hand, and answered for himself: I think myself happy, king Agrippa, because I shall answer for myself this day before thee touching all the things whereof I am accused of the Jews: Especially because I know thee to be expert in all customs and questions which are among the Jews: wherefore I beseech thee to hear me patiently . . .” (Acts 26:1-32).

SUMMARY OF THE TEXT

Agrippa invited Paul to speak, and Paul extended his hand and began (v. 1). He began by counting himself blessed to be able to answer the charges of the Jews (v. 2). He acknowledged Agrippa’s expertise in these religious matters (v. 3). He said that all the Jews knew his manner of life, from his youth up at Jerusalem (v. 4). If they were willing, they could testify that he had lived as a Pharisee, the strictest of the Jews (v. 5). And it has come to the point where he is accused for believing the promised hope of Israel, the resurrection of the dead (vv. 6-7). Note the reference to twelve tribes (v. 7). Why should resurrection be thought incredible (v. 8)? Paul used to think it his duty to oppose the name of Jesus of Nazareth (v. 9). He imprisoned Christians in Jerusalem (v. 10), and when they were executed, Paul either voted (or testified) against them (v. 10). He attacked them in the synagogues, forced them to blaspheme, and in a mad heat persecuted them in foreign cities (v. 11). Once, on his authorized way to Damascus (v. 12), around midday, he was surrounded by a light brighter than the sun (v. 13). He heard a voice from Heaven speaking Hebrew, saying, “Saul, Saul, why are you persecuting me?” (v. 14). Kicking against the goads is hard. Paul asked who this way, and the answer was “Jesus,” the one he was persecuting (v. 15). So get up, the Lord said, because I am going to make you a minister and witness (v. 16). The Lord promised deliverance from the people, and from Gentiles to whom he is being sent (v. 17). The charge was three-fold—to open eyes, to turn them from darkness to light, and from the power of Satan to God (v. 18). The result would be forgiveness and the inheritance of those who are sanctified by faith (v. 18). Paul tells Agrippa he was not disobedient to the vision (v. 19). He preached in Damascus, Jerusalem, Judea, and among the Gentiles, that they should repent and then prove it (v. 20). Because of this, the Jews caught him in the Temple and tried to murder him (v. 21). With the help of God, Paul has testified down to the present exactly what Moses and the prophets had predicted (v. 22). Christ would suffer, and be the first back from the dead, and bring light to the people and to the Gentiles (v. 23). As he spoke, Festus interrupted loudly: “You read too much!” (v. 24). Paul answered him soberly—this is the simple truth (v. 25). Paul appeals to Agrippa’s knowledge of these things. The resurrection did not happen in a corner (v. 26). He asks if Agrippa believes the prophets, already knowing the answer (v. 27). Agrippa replies, perhaps ironically, that Paul was getting kind of close (v. 28). And Paul answered, sincerely, that he wished all men were just like him, apart from the chains (v. 29). When he said this, Agrippa, Festus, and Bernice, and those sitting with them, all got up to go (v. 30). Their consensus was, recording by Luke, was that Paul had done nothing worthy of death or chains (v. 31). And Agrippa told Festus that Paul could have been set free apart from his appeal to Caesar.

PAUL’S TESTIMONY

This is the third time in Acts that we are told of Paul’s conversion. The first two are in Acts 9 and Acts 22. Since we have been here before, I am just going to touch on a few things that are unique to this account, or that we haven’t covered before. The other accounts mention the light, but this time says that the light was brighter than the sun (v. 13). This account mentions that the Lord spoke to him in Hebrew (v. 14), probably Aramaic. The proverb about kicking the goads is unique to this account. The proverb occurs in Euripides’ play The Bacchae, and there is something similar in Aeschylus’ Agamemnon. In this account, the Lord commissions Paul directly without mentioning Ananias (Acts 9:15-16; 22:14-15) or the later Temple vision (Acts 22:17-21).

FROM THE POWER OF SATAN TO GOD

There are two elements to faithful evangelism. The first is the objective content of the gospel. This is the gospel as it exists outside of us. This is what would have remained true had none of us ever been born. Paul summarizes this content in 1 Cor. 15: 3-6. 1. Christ died; 2. For our sins; 3. According to the Scriptures; 4. He was buried; 5. He rose on the third day, also according to the Scriptures, and 6. He was seen by multiple witnesses, hundreds of them, in fact. This is the objective content of the message. This is the imperishable seed (1 Pet. 1:23).

But what does germination of this seed look like? How shall we describe the subjective process of repentance and belief? We see Paul’s summary of it here. The end result is forgiveness and a divine inheritance (v. 18). There are three steps in getting there. 1. Open their eyes; 2. Turn them from darkness to light; 3. The actual transfer from the power of Satan to God.

The third step is where the Holy Spirit issues the effectual call. This is the place where the Spirit quickens the heart, regenerating the person. But what is happening in the first two steps? This is the process of conviction of sin and the beginning of repentance. It is important for us to note the order. First, open their eyes. Second, show them the light. The law of God is that which shows us our need. The law opens our eyes, and we see at that point that we cannot see. We are in the dark. Prior to that point we are in the dark as well, but we do not know that we are. The light is the gospel, but it only after eyes have been opened that gospel makes any sense whatever.

In Christ, we are offering the world a Savior. But they cannot see the Savior when they do not know that they need saving. And so we should endeavor to follow the Pauline pattern.

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INTRODUCTION

As the crow flies, Caesarea was around 47 miles from Jerusalem. But because of terrain and available roads, it was around 65 miles to travel. Paul in Roman custody down in Caesarea was out of the reach of the Jews. But he was not far enough away to be out of their thinking. Two years later, he was still very much on their minds.

THE TEXT

“Now when Festus was come into the province, after three days he ascended from Caesarea to Jerusalem. Then the high priest and the chief of the Jews informed him against Paul, and besought him, And desired favour against him, that he would send for him to Jerusalem, laying wait in the way to kill him . . .” (Acts 25:1–27).

SUMMARY OF THE TEXT

When Festus replaced Felix, he came to Caesarea first, and three days later he went up to Jerusalem (v. 1). One of the first things that the high priest and leading Jews brought up was the matter of Paul (v. 2). They requested he be brought to Jerusalem, not having abandoned the idea of an ambush (v. 3). Festus declined since he was leaving for Caesarea shortly (v. 4). They could come down to Caesarea to accuse him (v.  5). So after 10 days, Festus headed home, and the day after that he ordered Paul to appear before him (v. 6). When he appeared, the Jews from Jerusalem swarmed and made numerous accusations which he couldn’t prove (v. 7). Paul’s response was simple—he denied everything (v. 8). Festus didn’t want to get off on the wrong foot with the Jewish leaders, and so he asked if Paul would be willing to have his hearing up in Jerusalem (v. 9). Paul replied that he belonged in the Roman system, having done no wrong—as Festus knew quite well (v. 10). Paul did not refuse capital punishment if he deserved it, but he didn’t—so he appealed to Caesar (v. 11). Festus conferred with his people, and granted the appeal (v. 12).

A while later, Agrippa and Bernice (brother and sister) came to offer Festus an official welcome (v. 13) After they had been there some days, Festus brought Paul’s case up (v. 14). When he was at Jerusalem, the Jewish rulers sought a judgment against him (v. 15). Festus replied that the Romans did not execute anybody without giving them a chance to defend themselves (v. 16; Prov. 18:17). So Festus set it up for the next day (v. 17). The accusers then astonished him (v. 18). It was a religious matter, and they said Jesus was dead, with Paul claiming He was alive (v. 19). Festus didn’t know what to do, so he asked if Paul would go up to Jerusalem (v. 20), which is when Paul appealed to Caesar (v. 21). Agrippa said something like “this sounds interesting,” and Festus said he could hear Paul the next day (v. 22). Agrippa entered the next day with great pomp, with his sister, and all the bigwigs of Caesarea (v. 23). Paul was then brought out. Festus said they should all look at the man that the multitude of the Jews want to see dead (v. 24). But Festus said he had found nothing worthy of death, and because he had appealed to Caesar, that was going to happen (v. 25). But Festus had a problem. He had no idea how to write a cover letter for this. Maybe Agrippa might be able to help (v. 26). Festus thought, rightly, that it would be crazy to send a prisoner to Rome with no summary of the charges (v. 27).

The Jews had not given up on their plot to waylay any group that was escorting Paul anywhere. Even though a few years had gone by, they were still hot after Paul. On top of that, Luke was aware that this was still the plan, and we know this because he recorded the fact (v. 3). Paul had known for a while that the plan was to get to Rome (Acts 23:11), but apparently you couldn’t just wing off and appeal to Caesar. Paul waited until such an appeal would provide Festus with a convenient off ramp.

THE PECKING ORDER

Festus held the ultimate authority in the region, with Agrippa serving as a local client king. Compared to his predecessors (and successors), Festus was a competent and wise ruler. He subdued bandits, restored fiscal order, and was praised highly by Josephus. Nevertheless, though he was an honest pagan (unlike Felix), he was still a pagan at the end of the day. He respected Paul highly, particularly his learning, but he did not understand Paul at all (Acts 26:24).

Agrippa was around 30 years old at this time. He had been brought up in Rome, in the court of Claudius Caesar. Under the Roman governors, he had religious authority in Palestine—appointing the high priest, having custody of the Temple treasury, etc. The Roman governors would consult him on matters of religious law, as here. He had an incestuous relationship with his sister Bernice, who lived in a profligate way. And the way they made their entrance, with “great pomp,” perhaps tells us a bit more.

THE POINT OF THE NARRATIVE

Although we are dealing with lower authorities and appeals courts, Luke is very careful to record their tentative judgments. He records the assessment of Claudius Lysias (Acts 23:29). He records the willingness of Felix to free Paul in exchange for a gift (Acts 24:26). He records the judgment of Festus, who said that Paul had done nothing deserving of death (Acts 25:25). And after Festus consulted with a local king, who was more acquainted with these matters, King Agrippa came to agree with Festus on this point (Acts 26:32).

CHRIST AND CAESAR

As a practical matter, the religious concerns of the Jews and the Christians were under the control of Rome. Paul did not object to this, and labored faithfully within those constraints. The established authorities were God’s deacons, appointed by Him to reward the righteous and punish the wrongdoer (Rom. 13). If Paul had done wrong, he did not refuse the penalty, even to the point of death (Acts 25: ). In other ways, he functioned within the de facto system around him. He used his Roman citizenship at Philippi (Acts 16:37). He used his Roman citizenship later on with Claudius Lysias (Acts 22:25). And here he plays the ultimate trump card that a Roman citizen had—he appealed to Caesar (Acts 25:11).

He did this knowing that Caesar only had jurisdiction in a limited way. That which had God’s image on it had to be rendered to God instead (Matt. 22:21). Paul, the faithful Christian and apostle, was also Paul the faithful Roman. Note again what he says in v. 8. “Neither against the law of the Jews, neither against the temple, nor yet against Caesar, have I offended any thing at all.”

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INTRODUCTION

Lying is not just something that people do when they are little boys getting into the cookie jar. We sometimes naively assume that greater responsibility means that there must be greater levels of integrity. But it is often the case that the higher up you go—whether in civil or ecclesiastical government—the greater the incentives and pressures to give way to deceit. The cookie jar is much bigger, and deception rises to an art form.

THE TEXT

“And after five days Ananias the high priest descended with the elders, and with a certain orator named Tertullus, who informed the governor against Paul. And when he was called forth, Tertullus began to accuse him, saying, Seeing that by thee we enjoy great quietness, and that very worthy deeds are done unto this nation by thy providence, We accept it always, and in all places, most noble Felix, with all thankfulness. Notwithstanding, that I be not further tedious unto thee, I pray thee that thou wouldest hear us of thy clemency a few words. For we have found this man a pestilent fellow, and a mover of sedition among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes . . .” (Acts 24:1–27).

SUMMARY OF THE TEXT

Five days later, Ananias the high priest came down with the elders along with a spokesman named Tertullus (v. 1). Called upon, Tertullus began to attack Paul, beginning with flattering Felix (vv. 2-3). Not to be tedious, please bear with me (v. 4). They have found Paul a perfect pest, a seditious fellow among Jews worldwide, and a ringleader of the Nazarenes (v. 5). He even profaned the Temple, and the Jews were dealing with it according to Jewish law (v. 6), but were rudely interrupted by that violent soldier Claudius Lysias. (v. 7). Lysias commanded us to come here, which is why we are bothering you now (v. 8). Check it out, it is all documented. The Jews with him agreed with all of this (v. 9). Paul was given permission to speak, and began graciously but not with unctuous flattery (v. 10). Paul retraced his steps—twelve days before he had gone to Jerusalem to worship (p. 11). He was found in the Temple, being disruptive in no way (v. 12). Paul then adds a crucial element—they cannot prove their accusations (v. 13). But he did acknowledge part of what they said. He follows the Way, what they consider sectarian, but he worships God according to the law and prophets (v. 14). And he has the same hope that they do, which is that there will be a resurrection of the dead, of the just and unjust both (v. 15).  Paul had labored to keep his conscience clear—both Godward and toward man (v. 16).  After years gone, he had brought alms and offerings to his nation (v. 17). Certain Jews from Asia were his initial accusers, and they jumped him in the Temple, and by the way, why aren’t they here? (vv. 18-19). The men standing here can only testify to what they saw, and the worst they could say is that Paul cried out in the Sanhedrin that he believed in the resurrection (vv. 20-21). Felix knew about Christianity and put them all off until Lysias was able to come down (v. 22). A centurion was given responsibility for Paul, not chained up, with his friends able to come and go (v. 23). After a while, when his wife Drusilla was there, he gave Paul an audience to present the gospel of Christ to them (v. 24). As Paul reasoned about righteousness, temperance and coming judgment, Felix was rattled and dismissed him (v. 25). Showing his continued carnality, he was hoping for a bribe, and would talk with Paul with that hope in mind (v. 26). After two years of this, Felix was replaced by Festus (v. 27). Felix left Paul a prisoner for political reasons.

EVIDENCE AND LIES

Notice that Paul insists upon biblical standards of justice and evidence. He says that his accusers cannot independently confirm what they are saying (v. 13). He says that certain key witnesses are missing (vv. 18-19), meaning they cannot be cross-examined. He simply assumes that the accusers have the burden of proof—Paul doesn’t have to prove that he didn’t do it. “Innocent until proven guilty” is a biblical standard.

The reason liars need to “free themselves” from the biblical standards of evidence is that they need the additional room to maneuver. Liars need to be creative, and facts tie them down. Facts are too confining.

LIARS AND THE LAKE OF FIRE

Lying is no trifle. It is one of those things that clearly identify a misbegotten paternity. The devil is the father of lies. When the devil speaks lies, he is a native speaker. The devil has no truth in him (John 8:44). Those who speak lies are betraying their spiritual ancestry. Look, he “has his father’s lies.” “Ye are of your father the devil.”

Lying belongs to the old way of life. Put it off. “Do not lie to one another, since you have put off the old man with his deeds” (Col. 3:9). When tempted to continue to cover up those lies, remember to fear God. All liars will have their part in the lake of fire (Rev. 21:8).

You are members of one of the most lied-about churches in the country. Your pastor, if the Internet is to be believed, is in similar straits. But our response to this must not be bitterness or a spirit of complaining.  Servants are not greater than masters, and they lied about Jesus too. Our response must be to cultivate a spirit of hatred toward every form of ungodly deceit in our own lives. “Through thy precepts I get understanding: Therefore I hate every false way” (Psalm 119:104). But it is never safe to begin by hating the false ways of others.

DECEPTION AN ACT OF WAR

Bearing false witness against your neighbor is an act of violence against the public good. Perjury is forbidden for this reason (Ex. 20:16). Depending on the stakes, such perjury could even be a capital offense (Dt. 19:16-21). Lying is a declaration of war. Remember—one another (Col. 3:9), against your neighbor (Ex. 20:16).

This explains why it is not a problem to deceive the enemy in time of war. It is an act of war. Think of the Hebrew midwives (Ex. 1:19-20), or Rahab the harlot (Josh. 2:4-5), or David escaping from Achish, king of Gath (1 Sam. 21:13). It is striking that David celebrates this escape with Psalm 34, which includes a blessing for those who keep their “lips from speaking guile” (v. 13). So those of you who are fastidious in all the wrong ways and places should see yourselves clear to lying to the Gestapo about the Jews in your attic. Lying to your boss about your expense account is a different thing altogether.

CHRIST OUR TRUTH

Grace and truth come through Jesus Christ (John 1:17). We are saved through the word of the truth of the gospel (Col. 1:5). Jesus tells us plainly that He is the way, the truth, and the life (John 14:6). If He is the way, then truth and life are characteristics of that road. Are you walking on that road? We serve an honest Christ, and this can only be done faithfully by honest Christians.

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