Toby Sumpter

INTRODUCTION

This is a longer stretch of text describing the ongoing political grind surrounding Paul’s imprisonment in Caesarea. This is something of the quiet before the final storm of the end of Acts (literally). But it contrasts with all the action of most of the book: prison breaks, healings, mass conversions, and controversy all to (seemingly) land with a thud of several years in a prison.

Where is the fruitfulness of this? Sometimes the assignments of God are intense (moving, job changes, sickness, starting businesses, marriage, war, etc.); sometimes He acts in open and obvious ways and answers to prayer. But sometimes the assignments of God and His answers to prayer include a lot of waiting, patience, and maintenance obedience. But He is still at work.

The Text: “Now when Festus was come into the province, after three days he ascended from Caesarea to Jerusalem…” (Acts 25:1-27)

SUMMARY OF THE TEXT

The new Roman governor Festus immediately visited the Jews in Jerusalem, and they asked him to send Paul to them for a trial in Jerusalem, renewing the determination to ambush Paul on the road and kill him (Acts 25:1-3, cf. 23:14). Festus insisted that the Jews come and press their charges in Caesarea, which they did, and when Paul answered, Festus asked if Paul wanted to go to their court in Jerusalem (Acts 25:4-9). Paul insisted that he was innocent, and though he was willing to face death if he deserved it, he appealed to Caesar, and Festus granted the request (Acts 25:10-12). Now as Festus was preparing to send Paul to Rome, King Agrippa and his sister Bernice came to pay Festus honor, and Festus explained to them Paul’s situation (Acts 25:13-21). Agrippa asked to hear Paul, and so he was brought out again, and Festus explained the backstory, asking advice about what he should write Caesar (Acts 25:22-27).

ABSOLUTE SOVEREIGNTY & REAL FREEDOM & RESPONSIBILITY 

It’s remarkable to note how close to death Paul had come: he barely escaped a mob (Acts 21:21), the Jewish council would have apparently killed him (Acts 23:10), more than forty men took vows not to eat until they had killed Paul (Acts 23:14), and now two years later, another plot has emerged to murder Paul (Acts 25:3). Now remember that Paul received a supernatural word from the Lord, “Be of good cheer, Paul: for as thou hast testified of me in Jerusalem, so must thou bear witness also at Rome” (Acts 23:11). But even with that clear word, notice that Paul has not been an inactive participant. He didn’t get the word from God and then sit back and watch. The absolute sovereignty of God does not displace human freedom and responsibility – even when there doesn’t seem to be a lot you can do.

The Westminster Confession says, “God, from all eternity, did, by the most holy counsel of his own will, freely, and unchangeably ordain whatsoever comes to pass: yet so, as thereby neither is God the author of sin, nor is violence offered to the will of creatures; nor is the liberty or contingency of second causes taken away, but rather established” (III.1) “Second causes” include things like prayer, preaching, telling the chief captain about a plot to murder you, defending your reputation, waiting patiently, obeying and having a good attitude today, exhausting appeals, and appealing to Caesar.

CHRISTIAN LIFE & MINISTRY 

We are not told a lot about these two years in Paul’s ministry, but they seem relatively less exciting and significant. It could have been tempting to Paul to be discouraged that nothing much seemed to be happening. Remember all the early parts of Acts: prison breaks, being let down out of a window in the middle of the night, many conversions and miracles. Sometimes we are tempted to think of the times of the prophets and apostles as constant miracles and wonders, but sometimes they just spent two years in prison with occasional requests to preach to corrupt politicians looking for bribes.

This underlines the sovereignty of God and the seasons of Christian life and ministry. Sometimes your life and your spiritual life can seem particularly exciting, and other times it can feel like plodding, like nothing is happening. And maybe you say, well, it would be less discouraging if I had a word from God that said, “Be of good cheer, Paul: for as thou hast testified of me in Jerusalem, so must thou bear witness also at Rome.” But you do have a similar word: “he which hath begun a good work in you will perform it until the day of Jesus Christ” (Phil. 1:6).

APPLICATIONS

Think, pray, and work generationally: Our duty is to disciple all the nations. And this task, the Lord told us, is like a tiny mustard seed that goes into the ground and slowly but surely grows into a great tree. He said it is like leavening a large batch of dough. It takes time, but there is important action happening during that time. Your God is still active. Do not grow weary in doing good, for in due season we shall reap, if we faint not (Gal. 6:9).

Preach the gospel and faithfulness of God to yourself: sometimes your slippery soul is the assignment. “Keep thy heart with all diligence; for out of it are the issues of life” (Prov. 4:23). “Why art thou cast down, O my soul? and why art thou disquieted in me? hope thou in God: for I shall yet praise him for the help of his countenance” (Ps. 42:5). “Bless the LORD, O my soul: and all that is within me, bless his holy name. Bless the LORD, O my soul, and forget not all his benefits” (Ps. 103:1-2). “Praise ye the LORD. Praise the LORD, O my soul” (Ps. 146:1).

But you don’t guard your heart and soul by trying to grab hold of it. You guard and tame it by opening all the windows and letting the light of Christ shine on it. And that light is the love and faithfulness and sovereignty of God. And then you tell your soul to sing praises.

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INTRODUCTION

The doctrine of justification by faith alone is the Christian doctrine of peace, joy, and courage. It was what allows Christians sleep at night, answer false accusations, and face every trouble with a grin. In the face of accusation and trouble, we already have the final judgment verdict, full acceptance, full vindication. And apart from justification, the final judgment is fearful.

The Text: “Then Paul, after that the governor had beckoned unto him to speak, answered, Forasmuch as I know that thou hast been of many years a judge unto this nation…” (Acts 24:10-27)

SUMMARY OF THE TEXT

After acknowledging Felix’s long service as governor (Acts 24:10), Paul proceeds to explain that it was only twelve days ago that he went into the temple peaceably and none of the Jews’ accusations can be proven (Acts 24:11-13). Paul says that what they call a “heresy” is simply the fulfillment of the law and the prophets, culminating in a resurrection of the dead, and therefore he strives to walk blameless in that faith (Acts 24:14-16). Paul says that he came to Jerusalem to bring an offering, and he was actually ceremonial clean in the temple when he was interrupted by certain Jews –none of whom are present to testify as eyewitnesses (Acts 24:17-19). The men present had only been witnesses of the Jewish council, and the only thing he said there was that he was on trial because of the resurrection of the dead (Acts 24:20-21).

Felix, knowing something of the Christian faith, deferred a decision, saying he would wait until Lysias came down to testify but commanded that Paul be kept with relative comfort and freedom (Acts 24:22-23). Some days later Felix and his Jewish wife requested that Paul speak to them about faith in Jesus, and as Paul explained the gospel to them, Felix became afraid and sent Paul away (Acts 24:24-25). Felix’s political colors show as he often called for Paul, primarily hoping for a bribe, and so Paul was left in prison for two years, even after Felix was succeeded, as a favor to the Jews (Acts 24:26-27).

HERESY & CATHOLICITY 

Paul specifically answers the charge that he follows the “heresy of the Nazarenes” (Acts 24:5, 14). While the Greek word could mean something relatively neutral like “sect” or “party” (e.g. Acts 5:17, 15:5), it also meant a division or schism between the faithful and unfaithful: “For there must be also heresies among you, that they which are approved may be made manifest among you” (1 Cor. 11:19). “A man that is an heretic after the first and second admonition reject” (Tit. 3:10). It is listed among the works of the flesh (Gal. 5:20), and it is the destructive teaching of false teachers (2 Pet.2:1).

This is in contrast to what Paul says he actually believes which is everything in the law and prophets with a hope in the resurrection (Acts 24:14-15). This corresponds to the end the Apostles’ creed: “I believe in the Holy Ghost, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting.” If heresy is schism, orthodoxy (right faith/worship) is true catholicity. The word “catholic” literally means “whole” or “universal.” Paul insisted that he was holding the “whole” revelation of God, which now included the death and resurrection of Jesus. In fact, those who rejected Christ were “dividing” God’s revelation and becoming sectarian and heretical. This is the case for Jews who reject Christ as Messiah, and this is true of “Christian” groups that have abandoned the fullness of Scripture.

THE HOPE OF THE RESURRECTION 

Our text mentions the final judgment three times: “the resurrection of the dead, both of the just and the unjust” (Acts 24:15), “touching the resurrection of the dead I am called into question” (Acts 24:21), and “as he reasoned of righteousness, temperance, and judgment to come, Felix trembled” (Acts 24:25). We confess this in the Creed every week as well: “from thence He shall come again to judge the living and the dead.”

When Paul pressed this point home, it clearly touched some kind of nerve in Felix, and he trembled with fear. It was evidently not enough to convince him to repent and believe or even do basic justice, as he continued holding Paul, hoping for a bribe, and doing favors for the Jews. But the Bible says that there will come a day when everyone will stand before the judgment seat of Christ and the secrets of our hearts will be laid bare (Rom. 2:16, 14:10). “For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad” (2 Cor. 5:10). This is why Paul tells Felix that this is why he constantly presses to have a clean conscience before God and men (Acts 24:16), and presumably this is why Felix trembles.

APPLICATIONS

So how can sinners have a clean conscience before God? “How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?” (Heb. 9:14)

Far too many people think that being a Christian means “being good,” and yes of course we do want to be good and serve God. But being a Christian is fundamentally about the constant problem we have that we are not good. All our good works are like “filthy rags” (Is. 64:6). All our good works (trying to match God’s holiness) are “dead works.” So our consciences need to be purged, cleansed, and sprinkled clean. And this is the good news of Jesus Christ: He died and rose again so that anyone who asks can be forgiven and have a clean conscience. Good works with a bad conscience are dead, but good works with a clean conscience are sprinkled clean. They are justified.

And this is the key to fellowship and joy in a marriage and family. “If we walk in the light, as He is in the light, we have fellowship with one another, and the blood of Jesus Christ His Son cleanseth us from all sin… If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (1 Jn. 1:7, 9). This is how you strive for a good conscience before God and men. This is how you are always ready for the resurrection and the final judgement – confession of sin brings the light of the final judgment (for believers) right into the present.

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INTRODUCTION

As we have seen throughout out study of the Book of Acts, Jesus is pleased to build His kingdom through the adventures of controversy, mobs, near escapes, false accusations, beatings, and trials.

Our duty is to be faithful to Christ. There are certainly wisdom calls along the way, but faith sees Christ ruling and reigning over history and then obeys even when the path is through the storm. He rules the wind and the waves, and He turns the hearts of kings. Christ is the Nazarene – the Nazirite, the devoted servant of God, our Judge and the Governor of all Time.

The Text: “And he wrote a letter after this manner: Cladius Lysias unto the most excellent governor Felix sendeth greeting…” (Acts 23:25-35)

SUMMARY OF THE TEXT

Remember, a plot to murder Paul was just uncovered and Claudius Lysias has ordered an armed escort of 270 soldiers to take Paul in the middle of the night to Caesarea (Acts 23:23-24). This letter accompanies Paul to the governor, explaining the plot (Acts 23:25-27). Claudius Lysias claims to have rescued Paul since he was a Roman citizen (Acts 23:27), neglecting to mention that he had initially commanded him to be scourged without a hearing (Acts 22:24). Claudius Lysias explained the Jewish council, his judgment, the plot, and his invitation to Paul’s accusers to present their case before Governor Felix (Acts 23:28-30). Having arrived and reading the letter, Felix agreed to hear the case when Paul’s accusers arrived (Acts 23:31-35).

Five days later, the Jews arrived with their lawyer Tertullus to present their case (Acts 24:1). Tertullus is a Roman-trained lawyer and layers the flattery thick, crediting Felix with “great peace” and “worthy deeds” and “providence” and “kindness” (Acts 24:2-4), despite the fact that extrabiblical sources indicate his harsh suppression of the Jews. Tertullus accused Paul of being a “plague,” involved in sedition among the Jews, and a ringleader of a sect of “Nazarenes” (Acts 24:5). Like Claudius Lysias, Tertullus spins the story of Paul’s arrest, claiming that they were only in the process of following their Jewish law, when Lysias seized Paul “violently,” which Felix can confirm if he asks the Jews himself, and the Jews all agreed (Acts 24:6-9).

BIBLICAL PRINCIPLES OF JUSTICE

Despite manifest corruptions and paganism in the Roman system, there was nevertheless a semblance of biblical justice: a fair trial required the presence of both the accused and accusers, multiple witnesses, evidence, testimony and cross examination of both sides. “One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established” (Dt. 19:15). “The one who states his case first seems right, until the other comes and examines him” (Prov. 18:17).

Related, is the biblical requirement of “equal weights and measures” “Thou shalt not have in thy bag diverse weights, a great and a small. Thou shalt not have in thine house diverse measures, a great and a small. But thou shalt have a perfect and just weight, a perfect and just measure shalt thou have: that thy days may be lengthened in the land which the LORD thy God giveth thee” (Dt. 25:13-15, cf. Lev. 19:35-36). This applies formally in a court of law, but it also applies informally in how we work out disagreements. God requires His people to treat one another the way they want to be treated and prohibits all spin, lies, flattery, and lynch mobs, whether in person, voice, text, or online. Biblical principles of justice also err on the side of mercy.    

NAZARENES AND NAZIRITES

While Tertullus supplies no evidence, his central accusation against Paul is that he is a leader of a cult called the Nazarenes (Acts 24:5). There’s always been a fair bit of discussion and confusion over this title “Nazarene,” first appearing in Matthew’s gospel, “And he came and dwelt in a city called Nazareth: that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene” (Mt. 2:23). The trouble is that there is no verse in the Old Testament that says that exactly. Some take it as something of a pun on the description of the Messiah “branch” [netser] (Is. 11:1), which Child was associated with the northern region of Galilee (Is. 9:1-2) where Nazareth was located.

Others suggest some connection with the Old Testament Nazirite vow (Num. 6, cf. Num. 13), in which a man was “separated” to lifelong or temporary priestly service to the Lord (e.g. Samson). And Paul was sponsoring Nazirite vows in the temple when the riot broke out (Acts 21:24, cf. 18:18). Perhaps the city of Nazareth in Galilee was named after this office and the Messianic themes, blending both into the associations of “Nazarene.”

It is also likely that there were thousand year animosities and rivalries at work: remember the northern and southern kingdoms divided after Solomon’s death and there was periodic civil war until the northern kingdom was conquered in 722 B.C. The Samaritans were syncretistic Jews from the northern kingdom (2 Kgs. 17:27ff). And by the first century, Galilee was a bustling marketplace of trade and productivity with ongoing antagonisms with the wealthy priestly classes associated with the temple in the southern region of Judea. In other words, “sect of the Nazarenes” was probably something of an ethnic and/or political slur. This likely played some part in the blindness of their persecution.

APPLICATIONS

Flattery is a form of lying malice, clothed in a veneer of kindness, either avoiding a topic that needs to be addressed or else trying to get something from them. It is double-minded or what we call ulterior motives (Prov. 12:2). “A lying tongue hateth those that are afflicted by it; and a flattering mouth worketh ruin” (Prov. 26:28). Flattery can be a justification for real evil. But Paul was careful not to use flattery in his presentation of the gospel (1 Thess. 2:5).

When “providence” is assumed to be the prerogative of man, the only recourse is human manipulation, flattery, lawfare, and various forms of tribalism and animosity. And all of this is only intensified when real and perceived harm has been done. “They” and “we” and “friend/enemy” distinctions quickly become polarizing and weaponized. But Jesus is the Lord of history – the Alpha and Omega, the Beginning and the End – and He was guiding this story in order for Paul to preach the gospel, even in the midst of the machinations of unbelievers. And the same thing is still true for us today. Christ is the true Chief Captain, our Great Nazarene. So tell the truth, do justice, and love mercy.

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